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(CNS PHOTO FROM L'OSSERVATORE ROMANO)
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Pope John Paul II addresses an international Jewish delegation in Clementine Hall at the Vatican Jan. 18. The 130 rabbis and cantors made up the largest group of Jewish leaders ever to travel to the Vatican to meet the pope.
Rabbis, cantors meet pope, thank him for efforts with Jews By Cindy Wooden VATICAN CITY (CNS) — Pope John Paul II, meeting an international group of rabbis and cantors, urged continuing efforts to promote Jewish-Catholic dialogue and respect for every person. “This year we will be celebrating the 40th anniversary of the Second Vatican Council’s declaration ‘Nostra Aetate,’ which has significantly contributed to the strengthening of Jewish-Catholic dialogue,” the pope told the group, which came to Rome under the auspices of the U.S.-based Pave the Way Foundation. The group of 130 rabbis and cantors, accompanied by about 30 Catholic friends, was the largest group of Jewish leaders ever to travel to the Vatican to meet the pope, said Salesian Father Norbert Hofmann, secretary of the Vatican’s Commission for Religious Relations With the Jews.
Before greeting each member of the group individually Jan. 18, the pope expressed his hope for a “renewed commitment to increased understanding and cooperation in the service of building a world ever more firmly based on respect for the divine image in every human being.” Gary Krupp, founder and president of the Pave the Way Foundation, thanked the pope for his efforts to promote Catholic-Jewish dialogue, for his condemnations of anti-Semitism, for his asking forgiveness for wrongs committed by Catholics against Jews and for his 2000 visit to Israel. “It is impossible to describe the emotional impact these milestones have had on Jews worldwide,” Krupp told the pope. Most of the rabbis and cantors were from the United States, but the group also included members from Canada, Israel, France, Croatia and India. RABBIS, page 18
INSIDE THIS WEEK’S EDITION News-in-brief . . . . . . . . . . . . 4 Statement by Archbishop. . . 7 Clergy appointments . . . . . . 9 Editorial & commentary . 12-13 Prayer for Christian Unity . 14
Walk for Life ~ Page 3 ~ January 21, 2005
A Cathedral in praise of God ~ Pages 10 - 11 ~
Martin Luther King Jr. Day
‘In Good Company’ review . 17
~ Page 15 ~
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Catholic San Francisco
January 21, 2005
On The Where You Live by Tom Burke Hats off to the assembly at the 9:30 a.m. Sunday Mass at St. Pius Parish. In the absence of regular and commendable song leaders, Bev Hilliard, a most accomplished choir, and accompanist Margaret Rocchi, the faithful in attendance didn’t miss a note in responding to the a cappella chant of presider, Father Linh Nguyen. Their voices filled the church and I’m sure more than a few hearts including mine. St. Pius pastor, Father Jim MacDonald, whom I was happy to run into, also cheered the spontaneous song. Ditto hats off to Bev, Margaret and the choir as well as additional music staff Kathleen Martin, Karen Elmore and the 11:30 a.m. and 5 p.m. Sunday choirs on their evident good work in building the choral confi-
Undefeated and at the top of their division is the varsity Volleyball Team from Our Lady of Angels Elementary School. “This is an amazing group of very hard working and dedicated athletes,” said coach, Chris Massetani. Back from left: Susan Portman, Gina Massetani, Erin Longinotti. Front from left: Dana Diefendorf, Geena Goldstein, Gianna LaMariana. Also coming out on top after similar volleyball competitions were 8th graders Natalie Hartman, Kelsey Partee, Molly Meehan, Kiara Wait-Karski, Joellen Galligan and Meghan Dobiles. Hats off too to coaches Michelle Casper and Noreen West.
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Most Reverend William J. Levada, publisher Maurice E. Healy, associate publisher & editor Editorial Staff: Jack Smith, assistant editor; Evelyn Zappia, feature editor; Tom Burke, “On the Street” and Datebook; Patrick Joyce, contributing editor/senior writer; Sharon Abercrombie, reporter Advertising: Joseph Pena, director; Mary Podesta, account representative Production: Karessa McCartney, manager; Tiffany Doesken Business Office: Marta Rebagliati, assistant business manager; Virginia Marshall, advertising and promotion services; Judy Morris, circulation and subscriber services Advisory Board: Jeffrey Burns, Ph.D., Noemi Castillo, James Clifford, Fr. Thomas Daly, Joan Frawley Desmond, James Kelly, Deacon William Mitchell, Kevin Starr, Ph.D. Catholic San Francisco editorial offices are located at One Peter Yorke Way, San Francisco, CA 94109. Tel: (415) 614-5640 Circulation: 1-800-563-0008 or (415) 614-5638 News fax: (415) 614-5633 Advertising: (415) 614-5642; Advertising fax: (415) 614-5641 Advertising E-mail: jpena@catholic-sf.org Catholic San Francisco (ISSN 15255298) is published weekly except the Fridays after Thanksgiving, Easter, Christmas and the first Friday in January, twice a month during summer by the Roman Catholic Archdiocese of San Francisco, 1500 Mission Rd., P.O. Box 1577, Colma, CA 94014. Periodical postage paid at South San Francisco, California. Postmaster: Send address changes to Catholic San Francisco, 1500 Mission Rd., P.O. Box 1577, Colma, CA 94014 If there is an error in the mailing label affixed to this newspaper, call 1-800-563-0008. It is helpful to refer to the current mailing label.
Along to help celebrate the Sisters of Mercy and their 150 years in the Archdiocese were members of the class of ’54 from the Mission District’s revered and much missed St. Peter’s Academy. The alumnae prayed and reminisced with the Sisters and others who have benefited from their gifts at Mercy Center in Burlingame. From left, Antoinette Mannina Basich, Diane Resch Morger, Mary Gonzales Boostrom, Angela Sozzi Costello, Rosemary Tuccori Gentile, Joanne Cupman Millane.
Happy 60 years married to Teresa and James Fisicaro longtime parishioners of Holy Angels Parish in Colma. Family and many of their closest friends helped them mark the occasion at a commemorative and memoryfilled evening October 23rd. Thanks to Regina FisicaroMini – the couple’s granddaughter – for the good news.
dence of the assembly.…The Men’s Chorus of Junipero Serra High School crooned it up in Christmas fashion as Yuletide guests of the KFRC – 99.7 morning show and its hosts Dean Goss and Cammy Blackstone. Among the ensemble’s current 22 voices is Addison Goss, son of the radio-guy Francisco’s Harding Park in the warmer weather of several and his wife Debora, a popular local artist whose credits include months ago. Tops among the 28 golfers with a winning score murals adorning the new San Carlos Public Library. Debora of 69 for the18 holes was a foursome including Father John Ryan, pastor, St. Gabriel Parish; has also been behind the scenes for Father Brendan McBride, chapseveral Serra productions including lain to the Irish Community; and Little Shop of Horrors two years Father Joseph O’Connell, retired ago. The couple’s son, Chris, gradpastor, Our Lady of Mt. Carmel uated Serra in 2001 and is currently Parish in Mill Valley. At days-end a senior at Cal State Fullerton. Jay many enjoyed dinner and the hospiJordan has led the Men’s Chorus tality of Msgr. Michael Harriman since its founding in 1978. at the Collins Center of St. Cecilia Freshman, Alex Jordan, is the son Parish. Coordinating the event was of Jay and his wife, June. While not Bishop John C. Wester, Vicar for a member of the Men’s Chorus he is From left, Father Kevin Gaffey, Father Clergy and who also attended the many places musically playing lead Raymund Reyes, Father Brendan McBride dinner, and staff including trombone in the Jazz Band, tuba in Annabelle Groh and Eileen the Symphonic Band and singing with the Tri-school Chorus. Their daughter, Maddie, a 2004 Wagner….It only takes a moment to let us know about a graduate of Notre Dame High School in Belmont, is current- birthday, anniversary, special achievement, or special haply a freshman at UC, Santa Cruz. Jay and June celebrate their pening in your life. Just jot down the basics and send with a 25th wedding anniversary in September. For two years run- follow-up phone number to On the Street Where You Live, ning, the Men’s Chorus has sung the National Anthem at a One Peter Yorke Way, SF 94109. You can also fax to (415) San Francisco Giants game and will continue the tradition this 614-5633 or e-mail, do not send attachments - except photos Spring. This was their first time on the radio….Priests of the and those in jpeg please - to tburke@catholic-sf.org. You can Archdiocese gathered for a day of golf and fellowship at San reach Tom Burke at (415) 614-5634.
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1-800-YES-SVDP Pilgrimage Tour to Europe 15 Days, June 8 - 22, 2005 Fr. Jack Russi, S.M., chaplain at Archbishop Riordan High School will be leading an adult pilgrimage-tour to France and Spain with visits to Marian Shrines. The tour will start out in Paris, go to Bordeaux, then to St. Jean de Luz, Lourdes, Our Lady of the Pillar in Saragossa Spain, Barcelona and visit the shrine of the ‘Black Madonna’ in Montserrat Spain. Please contact Fr. Jack at 415-586-9399.
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January 21, 2005
Catholic San Francisco
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Walk for Life – West Coast set for Saturday, Jan. 22 San Francisco Archbishop William J. Levada will be joined by Santa Rosa Bishop Daniel F. Walsh in leading thousands of pro-life citizens from San Francisco and the Bay Area in a peaceful and prayerful march from Justin Herman Plaza to the Marina Green on Saturday, Jan. 22. Oakland Bishop Allen H. Vigneron will also participate in an earlier liturgy for the event. The first ever Walk for Life – West Coast, organized by local San Francisco women Eva Muntean and Dolores Meehan, is intended to “shed light on the issues that surround abortion and challenge the ideology that abortion has been a good choice for women,� according to Meehan. Speakers for the walk include Sally Winn, vice-president of Feminists for Life of America, and Georgette Forney of the Silent No More Awareness Campaign, an organization of women which seeks to increase public awareness of the devastation abortion brings to women. Also speaking will be Pastor Clenard Childress of L.E.A.R.N., a network of African American and minority pro-life advocates. Carol Crossed, President of Democrats for Life will also participate. The walk has generated some controversy with plans by Planned Parenthood and National Abortion Rights Action League to stage a protest further down Market Street at Powell. Publicity for the pro-abortion counter-protest announces, “We must show them that their anti-choice, anti-woman agenda is NOT welcome in the pro-choice city of San Francisco.� Similarly, San Francisco Supervisor Tom Ammiano sponsored a reso-
lution declaring, “San Francisco is Pro-Choice and Proud,� and officially endorsing the pro-abortion counter-protest. Speaking in favor of the resolution, Supervisor Bevan Dufty, who was raised in New York said, “These outsiders who oppose women’s right to participate fully in our society are not welcome in San Francisco.� Meehan, a fourth generation San Franciscan said, “We are proud of our pro-woman message and we welcome all of those who come to demonstrate against us because we are here for them too.� She said the organizers bring a message of compassion and commitment and concern, especially for any women who may have issues with a past abortion. Regarding the Board of Supervisors resolution, Meehan said, “My family has been paying local, state and property taxes here since the turn of the century. I challenge the Board of Supervisors to take a walk west of Twin Peaks or stroll through China Town and ask the residents if their point of view is represented by City Hall.�
Archbishop Levada has invited all members of the Catholic Community to participate in the peaceful prolife walk. The Walk for Life West Coast will gather to hear speakers at 11:00 a.m. at Justin Herman Plaza near the base of Market Street. The walking will begin at Noon and proceed to Marina Green where there will be an information faire. Archbishop Levada who will join in the walk will celebrate Mass earlier in the day at 8:00 a.m. with Bishops Vigneron and Walsh at St. Mary’s Cathedral. On Friday, Jan. 21 at St. Mary’s Cathedral, San Francisco Auxiliary Bishop Ignatius Wang, Georgette Forney and University of San Francisco Professor Raymond Dennehy will speak at the Interfaith Committee for Life’s Annual Ecumenical Prayer Service. All night Eucharistic Adoration will be held at Sts. Peter and Paul Church in North Beach on the evening before the walk. Visit website www.walkforlifewc.com for updates, directions and further information.
obituary
Fr. Charles Anthony Donovan, CSP Paulist Father Charles Anthony Donovan died at the Paulist residence at Old St. Mary’s Cathedral January 15. He would have marked his 65th year as a priest February 2. Born in New York in 1915, Father Donovan’s first assignment as a priest was as director and pastor of Holy Family Chinese Mission at Old St. Mary’s where he served for seven years, said Paulist Father Tom Dove, a friend as well as caregiver of the late priest. Father Donovan returned as director in 1967 serving until his retirement in 1981. “Charlie was beloved by the Chinese Community,� Father Dove said. “He will be deeply missed.� Father Donovan also served as a pastor of St. Philip Neri Parish in Portland, Oregon, and superior of a minor seminary in Baltimore, Maryland. “Father Donovan was my mentor,� said Paulist Father Daniel McCotter, pastor of Holy Family since 1983. “He showed me my way around Chinatown and the Chinese Community. He has left a long legacy. With 47 tears in Chinatown he has left a great imprint.� Father McCotter said Father Donovan was “always generous to help out� in retirement presiding at Mass and baptisms until last summer. A funeral Mass was celebrated for Father Donovan January 19, 2005 at Old St. Mary’s with interment in the Paulist Fathers Chapel at Holy Cross Cemetery in Colma. Paulist President, Father John Duffy was principal celebrant. San Francisco Auxiliary Bishops Ignatius Wang and John C. Wester were present in the sanctuary. Remembrances may be made to the St. Mary’s Chinese Building Fund, 910 Broadway, San Francisco 94133-4204.
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Catholic San Francisco
NEWS
January 21, 2005
in brief
Interfaith group advocates for women in prison and their children (CNS PHOTO BY KAREN CALLAWAY)
CORONA, Calif. — With women comprising only 7 percent of California’s prison population, their needs are often ignored in the shadow of a much larger population of male inmates, according to prison reform advocates. They point out that 80 percent of the nearly 11,000 women in California’s state prisons are mothers, the majority unmarried. The women struggle to find caretakers for their children and to maintain contact with them, as well as to keep a sense of self-worth and dignity amid sometimes degrading prison policies. An interfaith delegation recently spent a day touring and meeting with inmates at the California Institution for Women in Corona, 40 miles east of Los Angeles. The group included more than a dozen women of various faiths and Los Angeles Auxiliary Bishop Gabino Zavala, who chairs the California bishops’ Committee on Restorative Justice. The delegation was organized by Women and Criminal Justice, a new nonprofit advocacy organization directed by Sister Suzanne Jabro, a member of the Sisters of St. Joseph of Carondelet. The group hopes to work with prisoners and prison administrators to address the needs of incarcerated women and their families.
Mika Morgan reads a book about the Rev. Martin Luther King Jr. as Christian Brother Ed Siderewicz, president of the San Miguel Schools, works with fifth-grade student Dwayne Shaw at the Gary Comer Campus in Chicago Jan. 7. Students at two San Miguel schools come from poor neighborhoods and attend class eight and a half hours a day year-round. The schools' objective is to reach out to students in middle grades who were underperforming at local public schools and who are in financial need. About 87 percent of graduates move on to attend Catholic high schools in the city.
Cardinal Keeler asks Senate to After time ‘near the flagpole’ of avoid pro-abortion test for judges his faith, Nicholson to leave Rome WASHINGTON — Cardinal William H. Keeler of Baltimore has urged U.S. senators to resist pressures to impose a pro-abortion litmus test on federal judicial nominees. In a letter Jan. 6 to all senators, the cardinal said the U.S. Supreme Court’s 1973 Roe vs. Wade decision legalizing abortion virtually on demand “is an impoverished standard for assessing judicial ability.” “For over three decades, Roe has sparked more informed criticism and public resistance than any other court decision of the late 20th century,” he wrote. “Even legal scholars who support abortion have criticized Roe for not being grounded in the U.S. Constitution.” Cardinal Keeler is chairman of the U.S. bishops’ Committee on Pro-Life Activities.
ROME — In Army lingo, being close to headquarters is being “near the flagpole,” and after 40 months serving near the flagpole of his faith, Jim Nicholson is returning to a more military environment. Nicholson, the U.S. ambassador to the Holy See since September 2001, has been nominated by President George W. Bush to head the Department of Veterans Affairs. Bush has not announced his choice for the next ambassador to the Vatican. In a Jan. 11 interview with Catholic News Service, Nicholson said the high points of his term in Rome were escorting Bush, Vice President Dick Cheney and Secretary of State Colin Powell to visits with Pope John Paul. “And the high highlight was the day that the president presented the pope with the Medal of Freedom” for his defense of human freedom and dignity, Nicholson said. The presentation took place June 4, during Bush’s third visit to the pope.
(CNS PHOTO FROM REUTERS)
Italian politician says he’ll lobby Europeans for Christian values
Syrian-rite Archbishop Basile Georges Casmoussa of Mosul, Iraq, talks with friends in Mosul Jan. 18 after being freed by his kidnappers. The archbishop was seized at gunpoint the day before while on a pastoral visit.
HELPLINES FOR CLERGY/CHURCH SEXUAL ABUSE VICTIMS 415-614-5506 This number is answered by Barbara Elordi, Archdiocesan Pastoral Outreach Coordinator. This is a secured line and is answered only by Barbara Elordi. 415-614-5503 If you wish to speak to a non-archdiocesan employee please call this nunmber. This is also a secured line and is answered only by a victim survivor.
ROME — Rocco Buttiglione, the Italian politician whose religious convictions were the subject of a European Union debate, is ready to face the European Parliament again — this time as a Christian lobbyist. At a Jan. 11 forum titled “Proposing a New Voice for Christians in Politics,” organized by Inside the Vatican magazine and the Michigan-based Acton Institute for the Study of Religion and Liberty, Buttiglione said Christian values must be a part of European policy-making. “We need a voice of Christians in politics,” Buttiglione told a group of journalists and clergy gathered in a bookstore just outside the walls of Vatican City. “This is an age in which fundamental values will be fought. This is the only Europe we have, and we must work, struggle and fight,” he said. He added that he feared Europeans increasingly are rejecting religion. Buttiglione made it clear that supporting families is at the top of his agenda. By lobbying to lower taxes and support working mothers, he said, he wants to make childbearing an easier and more affordable experience, thus increasing Europe’s dwindling birth rate. He said Italy has one of the world’s lowest birthrates: nine births per 1,000 Italians per year.
ing antiquities. More than 100 witnesses are listed in the indictment. Shuka Dorfman, Israel Antiquities Authority director, said that if the suspects are found guilty they will face “many years” in prison; each count carries the possibility of seven years’ jail time. The five suspects, including Oded Golan, owner of an ossuary he alleged was linked to a brother of Jesus, are suspected of running a sophisticated forgery ring that has operated in various configurations for more than 20 years, said Dorfman.
Vatican official says Catholic press helps with sense of community VATICAN CITY — The Catholic press can help build a sense of community by helping individuals realize they are not alone in practicing their faith, said U.S. Archbishop John P. Foley. Catholic newspapers not only provide “authentic information about the church and society,” but they also form “a true sense of Catholic community,” he said. They make “us realize that we are not alone in practicing our faith” and provide “good ideas about how we might be able to strengthen our faith and share it with others,” he added. Archbishop Foley, president of the Pontifical Council for Social Communications, made his remarks Jan. 12 in an address to communications professionals in Accra, Ghana. The council released the archbishop’s written remarks at the Vatican the same day.
Catholics can receive special indulgences during eucharistic year
JERUSALEM — Israeli police charged five people — including the owner of the so-called “James ossuary” — with 17 counts of antiquities forgery and fraud. A 27-page indictment in a Jerusalem court was based on a two-year investigation involving the Jerusalem police and the Israel Antiquities Authority. The charges include forgery, receiving fraudulent goods and damag-
VATICAN CITY — During the Year of the Eucharist, which runs through October, Catholics can receive special indulgences for eucharistic adoration and prayer before the Eucharist. Pope John Paul authorized the indulgences in order to encourage in the faithful “a deeper knowledge of and a more intense love” for the Eucharist, said U.S. Cardinal J. Francis Stafford, head of the Apostolic Penitentiary. The Vatican published the cardinal’s statement announcing the indulgences and outlining the requirements for receiving them Jan. 14. An indulgence is a remission of the temporal punishment due for sins committed. Cardinal Stafford said the special eucharistic year indulgences include the normal requirements set by the church for all plenary indulgences: that within a reasonably short period of time, the person goes to confession, receives the Eucharist and prays for the intentions of the pope, all in a spirit of total detachment from the attraction of sin. Special plenary indulgences, he said, would be given to those who fulfill the normal requirements in conjunction with participating “with attention and piety in a sacred function or a pious exercise carried out in honor of the Blessed Sacrament, either solemnly exposed or preserved in the tabernacle.”
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Research center says Mass attendance steady in recent years WASHINGTON (CNS) — The Center for Applied Research in the Apostolate said Mass attendance by self-identifying U.S. Catholics “remained fairly unchanged” between 2000 and 2004 despite the clergy sexual abuse crisis that intervened. In a report released Jan. 10, the Georgetown University-based independent Catholic research agency said there is a long-term decline in Mass attendance by Catholics, but that trend “is best explained by generational change and not any large segment of the Catholic population changing their patterns of Mass attendance.” CARA said it has conducted 10 national polls between September 2000 and September 2004 in which people who identified themselves as Catholic were asked a variety of questions, including, “Aside from weddings and funerals, about how often do you attend Mass?” In September 2000, 33 percent of the respondents said they attend Mass “at least once a week.” In September 2004, 31 percent gave that response. In the intervening polls, five produced responses in the 32-34 percent range and three produced responses of 35 percent or higher. Two of the highest responses — 39 percent saying they attended at least weekly in February 2002 and 35 percent in May of that year — came as the clergy sexual abuse scandal in the church was making almost daily headlines in the nation’s newspapers.
(CNS PHOTO BY GREG SHEMITZ, LONG ISLAND CATHOLIC)
By Jerry Filteau
Parishioners sing a hymn during a Mass in early November at St. Agnes Cathedral in Rockville Centre, N.Y. The Center for Applied Research in the Apostolate said Mass attendance by self-identifying U.S. Catholics "remained fairly unchanged" between 2000 and 2004 despite the clergy sexual abuse crisis that intervened.
When the responses of those who attend Mass less than weekly are factored in, the average proportion of Catholics attending Mass on any given weekend rises from the average 31-34 percent range of weekly participants to about 40 percent, CARA said. The number of Catholics CARA polled in each survey ranged from a low of 498 in May 2002 to a high of 2,083 in February 2002, but most of the polls reached about 1,000 Catholics, giving a statistical margin of error of about 3 percent.
(CNS PHOTO FROM REUTERS)
Pope asks Catholics to participate in events for Christian unity week By Cindy Wooden VATICAN CITY (CNS) — Pope John Paul II asked Catholics around the world to participate in ecumenical events and prayer services during the Jan. 18-25 Week of Prayer for Christian Unity. The theme for the 2005 celebration was “Christ, the One Foundation of the Church.” During his Jan. 16 Angelus address, Pope John Paul said, “I invite every community to organize significant gestures of ecumenical encounter and dialogue and to implore from God the gift of the full unity of Christ’s disciples.” The pope entrusted his prayers for Christian unity to the Blessed Virgin Mary and prayed that she would help Christians form “one heart and one soul and help all people grow in solidarity to build a world of peace.” Anticipating the week of prayer, Pope John Paul met Jan. 15 with a delegation representing Finnish Catholics, the Finnish Orthodox Church and the
CARA researcher Mark M. Gray said, “There is not evidence that the Mass attendance of younger or older Catholics changed after allegations of clergy sexual abuse entered the news. However, stark generational differences in Mass attendance are evident.” In the September 2004 poll, CARA found that among Catholics born before 1943 — labeled “pre-Vatican II” because they came of age before the Second Vatican Council in the early 1960s — 52 percent said they attended Mass at least weekly and 21 percent said they did so once or a few times each month. Among the “Vatican II” generation — born between 1943 and 1960 and coming
of age in the years of the council and its immediate aftermath — self-reported weekly Mass attendance dropped to 38 percent, with another 28 percent saying they attended once or a few times each month. CARA has broken the adult postconciliar generations into two groups, those who were ages 31-43 at the time of the September 2004 poll and those who were 18-30 at that time. Among those ages 3143, only 22 percent said they attended Mass at least weekly, and 39 percent said they attended once or a few times a month. Figures were slightly lower — 21 percent weekly and 35 percent monthly or more — among those 18-30 years of age. “Pre-Vatican II generation Catholics grew up in an era where deliberately failing to attend Sunday Mass or other day of obligation, without good reason, was quite clearly communicated as a mortal sin,” Gray said. “For the Vatican II and postVatican II generations this has not been emphasized to the same degree.” Citing Gallup polls over many years, CARA said Mass attendance in a given week apparently peaked at 74 percent in 1957-58, gradually declining to about 41 percent in 1997, then spiking briefly to a new peak of 52 percent in 2000 before falling back to 40 percent in 2003. Gallup routinely asks people whether they attended church or synagogue within the past seven days — a phrasing that would give a higher number than CARA’s question about attendance at least weekly, since positive responses to the Gallup question would include a portion of those who attend one or more times a month and a smaller portion of those who attend less often.
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Evangelical Lutheran Church of Finland. “Over the years,” the pope said, “our dialogue has been strengthened by mutual visits, shared prayers and, in a particular way, by the joint declaration on justification,” a 1999 statement of the Vatican and the Lutheran World Federation on the role of faith and good works in an individual’s salvation. “All this is evidence of the significant progress we have made in the search for full unity among Christians,” the pope said.
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LEGAL NOTICE
ARCHDIOCESE OF PORTLAND IN OREGON BANKRUPTCY
YOU MAY HAVE A CLAIM AGAINST THE ARCHDIOCESE OF PORTLAND • If, while you were under the age of 18, you had sexual contact with or were sexually touched by a Catholic priest, employee, volunteer, or other person working for the Archdiocese of Portland in Oregon or for a Catholic Parish/School served by the Archdiocese1; or • If you believe the Archdiocese is responsible for anything that caused you injury or harm at any age; or • If the Archdiocese owes you any money; or • If you assert a right to payment from the Archdiocese, whether or not you know the amount owed, and whether or not the right to payment is disputed, matured, secured, legal, equitable, or contingent on the happening of some future event; or • If you assert a right to an equitable remedy (e.g., the right to require the Archdiocese to either do or not do something) which would result in the Archdiocese owing you money for its failure to do as required, whether or not the right is disputed, matured, secured, legal, equitable, or contingent upon the happening of some future event.
YOU MUST ACT NOW TO PRESERVE YOUR RIGHTS.
THE LAST DAY TO FILE CLAIMS IS APRIL 29, 2005 On July 6, 2004, Roman Catholic Archbishop of Portland in Oregon, and successors, a corporation sole, also known as the Archdiocese of Portland in Oregon (the “Archdiocese”) filed for protection under Chapter 11 of the United States Bankruptcy Code. If you have a claim, you must file a proof of claim by April 29, 2005 (the “Claims Bar Date”). If you have a claim and you do not file a proof of claim by that date, your claim may be discharged. If your claim is discharged, you will be forever prevented from asserting your claim against the Archdiocese. For more information, or to receive a long form Notice of Claims Bar Date and Proof of Claim Form, call the toll-free number listed below, or write to: Archdiocese of Portland Case, c/o Claims Agent BMC Group, P.O. Box 921, El Segundo, CA 90245-0921, or visit the website set forth below. 1 Each parish or school served by the Archdiocese is listed on the long form Notice of Claims Bar Date. You should obtain a copy of that form for additional information.
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Catholic San Francisco
January 21, 2005
Survey: Catholics worried that sex abuse costs curtail church work By Agostino Bono WASHINGTON (CNS) — A survey of Catholics who regularly attend church shows a growing concern about the church’s financial ability to fulfill its mission because of the costs related to the clergy sex abuse crisis. The crisis has also increased the desire by Catholics in the pew for greater church accountability on financial issues, according to the survey conducted by telephone during the first half of December 2004. “Clearly, nearly three years after the clergy abuse scandal broke, one of the lingering elements is that parishioners are still not content with the financial stewardship of the church,” said Charles E. Zech, economics professor at Catholic-run Villanova University near Philadelphia and an expert in church-giving patterns. Zech helped draft the questionnaire and wrote the analysis accompanying the survey. The survey was sponsored by Foundations and Donors Interested in Catholic Activities in Washington. Known as FADICA, it is a consortium of private organizations providing funds to Catholic organizations and programs. Zogby International conducted the survey of 803 self-identified Catholics, of whom 81 percent said they attended Mass at least once a week. The rest, 19 percent, said they attended Mass “almost once a week.” The survey was made public Jan. 11. Its margin of error is plus or minus 3.8 percent.
The survey also reported that 14 percent of those questioned had decreased their parish contributions and 19 percent had decreased their donations to national church collections because of the crisis. At the same time, 8 percent had increased their giving at the parish level and 5 percent had upped their donations at the national level, it said. These findings of decreasing donations by some and increased giving by others tend to offset each other regarding dollar figures, Zech said in his analysis. They are “consistent with some national tallies that reported a decrease in the number of givers at each level while dollar giving has remained fairly constant,” he said. However, when asked what single issue had the “greatest impact on your decision to support the church financially,” 8 percent of the respondents listed the sex abuse scandal. The most frequent answer, given by 41 percent, was “recognition that the church needs my contribution.” Twenty percent listed the economy. The survey said that 65 percent of the respondents expressed concern that the cost of settling clergy child sex abuse cases would harm the church’s ability to conduct its mission. This was up 10 percent from a similar FADICA survey conducted in 2002. Greater financial accountability, in general, by church officials was favored by 70 percent of the respondents, up 5 percent from a similar survey in 2002. A higher number, 76 percent, said that each diocese should give a full
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accounting of the costs related to the sex abuse crisis. Sixty-one percent of those surveyed favored yearly independent audits of church finances at all levels. That number was down from the 66 percent reported in 2002. Francis Butler, FADICA president, said the continued upswing in calls for greater accountability by regular churchgoers is important because they are the backbone of the church’s financial support. Efforts need to be made to broaden parish donor involvement in church financial life, said Butler in an introduction to the survey findings. “Creating a culture of trust and transparency will not occur without deliberate attention to the way in which the church engages its donors,” he said. Regarding ways of paying costs related to sex abuse cases, respondents were allowed to give multiple answers. Coming in first was selling church property, favored by 38 percent. Next came holding a special diocesan collection, 36 percent; declaring bankruptcy, 35 percent; and closing parishes, 28 percent. In other survey findings: — 47 percent of the respondents said they had an adequate understanding of how contributions are used. — 27 percent were unaware that several dioceses had declared bankruptcy because of the sex abuse crisis. — 57 percent said that being aware of the bankruptcies had no effect on contribution decisions. — 17 percent said they had not changed their contributions but would do so if they learned the money would be used to pay for lawsuits.
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January 21, 2005
Local tsunami relief contributions may top $600,000
7
Statement of Archbishop William J. Levada
(CNS PHOTO FROM REUTERS)
Two-year-old Sneha plays with a toy at a government center for tsunami orphans in Nagapattinam, India, Jan. 17. Children made up half of the more than 160,000 people killed in the Dec. 26 earthquake and tsunamis that swept across the Indian Ocean from Indonesia to Africa, the United Nations said.
Catholic San Francisco
Donald Beardslee was convicted in California of the brutal murders of Stacy Benjamin and Paula “Patty” Geddling over an alleged drug debt. Years earlier in another state, he was convicted of killing Laura Griffin. Who does not mourn with the families and friends of the victims, and of the many other victims of violence in our communities? Our prayers and our hearts go out to them, and we ask the God of mercy and compassion to take these victims of inhumane and cruel violence to Himself. This violence is a bloody stain that ripples through our communities and neighborhoods and must be punished. The State of California has a duty to punish the offender and protect the community from further violence. At the same time we must ask ourselves and our fellow citizens whether the violence of State-ordered executions, like that of Mr. Beardslee, does not itself contribute to a culture of death in which respect for the dignity and
Collections at parishes in the Archdiocese of San Francisco for tsunami relief had reached more than $580,000 by Jan. 19, according to John Norris, director of the Office of Development, which is tracking results. He said the financial commitment came from 91 parishes, two elementary schools and other contributors. “From the returns we have see thus far for the special collection for victims of the tsunami in Asia, it is evident that our people are being most generous,” said Vicar for Administration, Msgr. Harry Schlitt. “The money received from parishes and others will be sent directly to Catholic Relief Services,” he added. Among San Francisco parishes, St. Cecilia reported contributions of more than $30,000, St. Gabriel more than $15,000, and St. Stephen more than $13,000. St. Robert parish in San Bruno reported more than $16,000 and St. Peter in Pacifica more than $13,000. Several schools of the archdiocese also have raised funds for the cause with St. Anselm in Ross reporting $6,800 and St. Matthew elementary in San Mateo reporting $3,500. Catholic San Francisco will publish the results for the archdiocese in an upcoming issue.
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precious worth of every human life is diminished. We believe that life in prison without the possibility of parole is a just and exacting punishment. We believe that the community would be protected by such punishment and that to continue the cycle of violence by killing Mr. Beardslee undermines society’s commitment to respect the God-given dignity of every human person. Pope John Paul II has given us a moral challenge in the question of Capital Punishment: …we are called to extend God’s love to all human beings created in his image, including those convicted of serious crimes. In so doing, we can help to make “unconditional respect for life the foundation of a new society” (The Gospel of Life). On this occasion, I ask all people of good faith to reach out with compassion to those whose lives have been torn apart by violence, while at the same time offering the hope of forgiveness to those who have harmed others.
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Catholic San Francisco
January 21, 2005
European, American bishops support those seeking Holy Land peace JERUSALEM (CNS) — Bishops from Europe and North America visiting the Holy Land expressed support for people who pursue “practical steps that will enable the Israeli and Palestinian people to live in this land with dignity, in two states, in security and equity.” “At this important moment, we seek to encourage and support all who strive for justice and so pursue peace,” the bishops said in a statement issued Jan. 13 following four days of meetings with Palestinian President Mahmoud Abbas, Israeli President Moshe Katsav, scholars, community and religious leaders. “Peace here is vital for world peace,” said the bishops, who met in the Holy Land Jan. 10-13 in a gesture of solidarity with Christians. Among the signers of the statement were Bishop William S. Skylstad of Spokane, Wash., president of the U.S. Conference of Catholic Bishops; Archbishop Patrick Kelly of Liverpool, England, vice president of the Catholic Bishops’ Conference of England and Wales and delegate to the Council of European Bishops’ Conferences; and Archbishop Brendan O’Brien of St. John’s, Newfoundland, president of the Canadian Conference of Catholic Bishops. The bishops said they followed in the footsteps of Pope Paul VI, who taught that “peace is brought about through justice for all,” and of Pope John Paul II, who consistently has rejected “any form of violence as a road to peace.” “We visit you at a time of great political potential. We know that several of our native countries have helped to shape the history of this land. We are determined that the issues which touch the lives and hopes of all in the Holy Land shall not be neglected,” they said. The bishops said they would use “every opportunity” upon their return to their countries to share with their communities and governments what they had learned from Palestinian and Israeli authorities and what they had seen and heard in local parishes. “We will work for a just peace in this land and seek to engage our local churches and countries in this task. The entire world has a stake in justice and peace here,” they said.
(CNS PHOTO BY DEBBIE HILL)
By Judith Sudilovsky
Bishop William S. Skylstad of Spokane, Wash., president of the U.S. Conference of Catholic Bishops, talks with nursing director Sister Erica Nobs at the Caritas Children's Hospital in Bethlehem, West Bank, Jan. 11. A delegation of Catholic leaders was in the Holy Land for an annual meeting on the problems faced by the region's Christians.
“We affirm and stand with the church in the Holy Land, with the patriarch, the pastors and religious men and woman and lay people, in their unique witness to the faith we share with them,” they said. “With the whole church, we are committed to the survival and the vitality of the Christian community in this land where Jesus was born, died, was buried and rose again.” In their statement, the bishops also called on Israelis and
Palestinians to fully implement their agreements with the Holy See. “At this hopeful moment our prayers are with all who share this land — Israelis and Palestinians, Christians, Jews and Muslims — that we will very soon see decisive action and courageous steps to bring an end to violence and injustice and accomplish reconciliation and a just and lasting peace in the land we all call holy,” they said.
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Catholic San Francisco
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Archdiocese of San Francisco clergy appointments and changes Archbishop William J. Levada has asked that a list of recent assignments and changes be announced: ADMINSTRATORS PRO TEMPORE Reverend Brian A. Costello Saint Charles Church, San Carlos, effective 12/04 Reverend Thomas D. Moran Saint Bartholomew Church, San Mateo, effective 7/04 PAROCHIAL VICARS Reverend Kevin D. Ballard, S.J Saint Agnes Church, San Francisco, effective 7/04 Reverend T. Noel G. Laput, C.M. Saint Patrick Church, San Francisco, effective 1/05 Reverend Daniel Nascimento Saint Anne Church, S.F., with particular attention to the Chinese Community, effective 1/05 SPECIAL ASSIGNMENTS/MINISTRY Reverend Monsignor Floro B. Arcamo Episcopal Vicar for Filipinos, effective 1/05 Reverend Monsignor Floro B. Arcamo Priest Personnel Board, effective 1/05 Reverend Christopher Dinho Chaplain, San Francisco General Hospital, In residence at Saint Peter Church, effective 10/04 Reverend Eric Freed Chaplain, Japanese Catholic Community at Saint Benedict/Saint Francis Xavier Church, effective 10/04 Reverend Dariusz Iwanski Part-time Faculty, Saint Patrick’s Seminary, Menlo Park, In residence at Church of the Nativity, effective 1/05 Reverend Mr. Leon Kortenkamp Part-time Chaplain, San Francisco Int’l Airport effective 1/05
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January 21, 2005
January 21, 2005
Catholic San Francisco
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St. Mary’s Cathedral – a symphony of stone and glory in praise of God By Jack Smith
Fulfilling many roles, St. Mary’s Cathedral is an active place
t. Mary’s Cathedral is a treasure of the Archdiocese of San Francisco and the Catholic Church in northern California. It is a part of the skyline of one of the world’s most beautiful cities, a religious landmark recognized throughout the world, and a blessing for the faithful of the archdiocese.
S
The Cathedral of St. Mary of the Assumption is the third Catholic cathedral in the City of San Francisco. Like the original, Old St. Mary’s, it is the first of its kind in an important way. The First Archbishop of San Francisco, Joseph Sadoc Alemany, dedicated the first cathedral in California and San Francisco on Christmas Eve, 1854, making it the first in the world named for Our Lady under the title of the Immaculate Conception. Pope Pius IX had defined the doctrine of the Immaculate Conception only 16 days earlier. San Francisco’s second cathedral, St. Mary of the Assumption, was envisioned by Archbishop Alemany and built during the tenure of his successor, Archbishop Patrick Riordan. The impressive red brick structure at Van Ness and O’Farrell was dedicated in 1891. However, the church building was destroyed by fire in 1962 — only five months after the installation of San Francisco’s fifth archbishop, Joseph T. McGucken. After reviewing a number of traditional plans for replacing the destroyed cathedral, McGucken decided the new structure also would be a first. McGucken hired the famed dean of the School of Architecture at the Massachusetts Institute of Technology, Pietro Belluschi, to design the first cathedral in the world to embody the liturgical changes of the Second Vatican Council. St. Mary’s looks different than a “traditional” church in that it seeks intentionally to accommodate some of the messages of the Second Vatican Council: full and active participation by the laity in living their faith; liturgies celebrated in the vernacular; the priest facing the congregation; and the congregation exercising active roles in liturgical celebrations. The cathedral recombines traditional forms in a contemporary way. Many Gothic churches are laid out in the shape of a cross; Byzantine churches are often square with a dome on top. Belluschi combined those two concepts to create a building that is square on the floor and rises to form a cross on the very top. Archbishop McGucken encouraged Belluschi to design the building with three major considerations: The cathedral should accommodate a large number of people, since it is not primarily a parish church, but the location for major Archdiocesan and civic celebrations. It should bring people around the altar so that everyone feels part of the Eucharistic celebration, with no pillars blocking the view or dividing the space. It should be a highly visible reminder that there is a praying community in the midst of the city. Belluschi achieved all three goals in his design. The cathedral has seating for 2,400 and standing room for 1,500 more. In addition, the large plaza in front of the church can accommodate many thousands for major civic events such as the recent funeral of slain police officer Isaac Espinoza, past visits of Pope John Paul II and Mother Teresa, and the 1978 funeral of Mayor George Moscone. Despite its size and capacity, no pew in the cathedral is more than 75 feet from the altar and none is obstructed by any pillars. The cathedral’s cupola in the form of a hyperbolic paraboloid is unique and conspicuous on the city skyline. The roof rises 191 feet above the floor and the cross rises an additional 53.5 feet. The walls are made of 1,680 pre-poured concrete forms of 128 different sizes. The exterior is surfaced with Italian travertine marble. The entire roof and wall structure sits on just four giant pylons extending between 75 and 85 feet into bedrock. The narrowest point on any pylon is 24 feet across and each holds a weight between nine and ten million pounds. There are other elements of the Cathedral which mark it as both modern and faithful to ancient traditions according to cathedral administrator Father John Talesfore. The altar space “represents a stronger link between the Liturgy of the Word and Liturgy of the Eucharist,” he said. Also, the placement of the baptismal font at the door “recognizes a more ancient understanding of baptism as a Sacrament of initiation, and the steps leading down and up from the font represent dying and rising with Christ.” The various shrines in the church demonstrate the cathedral “is full of devotion to Mary,” but she is portrayed within the understanding of Vatican II theology, Talesfore said. “The treatment of Mary isn’t a tract in itself, but treated within the wider story of salvation history” he said. “The cathedral strongly represents Mary as a disciple, with prominence as the first disciple, and mother of the Church.” Other striking features include the large clear windows at the four corners of the cathedral, which allow the worshiper to see wide swathes of the City in all
By Jack Smith
Concrete and colored glass rise 191 feet to form a cross.
Former Archbishop John R. Quinn called St. Mary’s “a symphony of stone and glory [that cries] out in praise of Him who was, who is, and who is to come.” The great bronze and colored glass overpanel (above) proclaim Christ at the center of history. directions giving an immediate sense of “the Church in the modern world.” The inclusion of “music ministry among the assembly and not in a separate loft,” also marks a change from more traditional churches, Father Talesfore said.
Cathedral Artwork Much of the cathedral’s artwork was designed and executed by renowned Italian sculptor Enrico Manfrini, famous also as sculptor to Pope John Paul II. His works include the main entrance doors and overpanel, paschal candle and candelabra, and shrines of The Visitation, The Flight into Egypt, The Wedding Feast at Cana, The Crucifixion, Pentecost, and The Assumption. The shrines depict biblical scenes where Mary plays a significant part, providing images for the faithful to meditate on how to follow Christ. Each shrine weighs over one and one-half tons and is attached to the wall by angle-iron structural supports in order to create a free floating effect. The most popular shrine in the Cathedral, according to Father Talesfore, is a Mexican mosaic of Our Lady of Guadalupe situated to the right of the altar. Manfrini designed the bronze frame for the mosaic to represent the burning bush encountered by Moses on Mount Sinai. Early Christians saw in this Old Testament image a foretelling of Mary, who was able to carry God within her and not be consumed by His glory. Manfrini’s bronze sculptural window above the main entrance represents the Risen Christ as the focal point of humanity and salvation history. The sculpture is backed by colored glass which makes the Risen Christ appear as if in a chalice representing the Eucharist. Four panels of faceted glass, designed by Gyorgy Kepes, run vertically on each side of the cathedral forming a cross at the top. The color of the panels depict the four elements, and their intersection forming a cross proclaims that all creation is graced by Christ. The altar is made of a single ten ton block of botticino marble. In the
ancient Church it was a custom to build church’s over the graves of martyrs. From that developed the custom of putting relics within church altars. The Cathedral’s altar contains relics of Saints Patrick, Francis of Assisi, Peter Chanel, Maria Goretti, Pope Pius X, Francis Xavier and Therese of Lisieux. It also contains a fragment of the casket that held the body of Blessed Damien of Molokai. Above the altar is a cross suspended by a baldachino sculpture 150 feet in height designed by American sculptor Richard Lippold. The baldachino is composed of 4000 concave aluminum rods which form a shower of light over the altar. Rising amidst the congregation and formed as a sculpture atop a soaring concrete pedestal is the 4,842 pipe organ by the Fratelli Ruffatti of Padua, Italy. The bronze doors of the Blessed Sacrament Shrine to the left of the altar were designed by local artist Peter Thraphagen and display Eucharistic symbols with the inscription Ecce Agnus Dei (Behold the Lamb of God). The bronze candelabra and sanctuary lamp are the work of Rosario Rugiero, a student of Manfrini. Behind the altar is the structure which makes this church a cathedral. It is the cathedra, meaning chair in Latin. The cathedra is reserved for the Archbishop and above it are his coat of arms and those of the Archdiocese of San Francisco. “The cathedra represents the teaching ministry of the bishop as the successor of the apostles,” Father Talesfore said. The marble chair was blessed by former San Francisco Archbishop John Quinn shortly before the arrival of Pope John Paul II in 1987, who used it during his visit to St. Mary’s Cathedral. The cathedral also contains a wooden presider’s chair (for presiders other than the Archbishop), which was made for Pope John Paul II’s 1987 Mass at Candlestick Park (Portions of this article taken from A Pilgrim’s Guide to San Francisco’s Catholic Cathedral)
The Cathedral of St. Mary of the Assumption is the seat of the Metropolitan Archbishop of San Francisco, but it also is a parish of the Archdiocese. As administrator, Father John Talesfore tries to see that St. Mary’s serves its function for the whole Archdiocese and for the local Catholic community. “A cathedral offers the concrete experience of what it means to be a Catholic church, which is extended beyond the limits of the local parish,” Father Talesfore said. “In fact the Church teaching is that the Church itself is manifest above all when the bishop celebrates Mass in his cathedral with the local church, including priests, deacons and faithful, around him.” In addition to the Archbishop’s liturgies and major diocesan celebrations such as ordinations, high school graduations, and anniversaries of religious congregations, the cathedral serves as a civic center. “We are a center for the city, as well as ecumenical and inter-religious events,” Father Talesfore said. The cathedral has served on joyous occasions as host for important visitors, such as Pope John Paul II, Mother Teresa and Bishop Fulton Sheen. It also serves as a place where San Franciscans of all faiths gather for civic mourning, such as the death of a police officer, firefighter, or important civic officials. While people of many faiths gather at St. Mary’s for these civic ceremonies, it also is an important venue for ecumenical and interreligious gatherings. “The architecture evokes a response from people of many different traditions,” Father Talesfore said. “There is an upsweeping spirit and a transcendence regardless of your tradition and the corner windows situate the cathedral well within the city.” The Cathedral Conference Center also brings people from throughout the Archdiocese for special events, meetings, and celebrations and is used by other groups and non-profits. It is used for weddings and ordination receptions, important public lectures, civic
Manfrini’s Crucifixion (at top) shows Mary as the first disciple at the foot of the cross. The Ruffatti organ (above) contains 4,842 pipes. The Shrine of Our Lady of Guadalupe (right) is the most popular pilgrim destination at the Cathedral.
and ecumenical conferences, and one Jewish community even uses the Conference Center for High Holy Days. The cathedral also is an ambassador for the Catholic community of San Francisco. As a regular stop for tour operators, thousands of tourists from many countries and faiths appreciate the beauty of the cathedral each year. Docents are on hand daily to provide tours of the cathedral’s art, architecture, and symbolism. Volunteers from parishes throughout the archdiocese staff the docent program. “The docent program is a very fulfilling opportunity for men and women to serve and represent the local church to visitors,” Father Talesfore said. Docents are also available for special tours and the cathedral offers a free school program, which introduces thousands of children a year to the significance and art of the cathedral and includes organ demonstration and lunch. Quality liturgies and music are important to St. Mary’s role as a cathedral and its ministry as a parish. The liturgy team, including Music Director Chris Tietze and Liturgy Director Doug Benbow, and the priests of St. Mary’s “have come here with the understanding that this Cathedral church should represent the very best and serve as a model for other parishes,” Father Talesfore said. He said his local congregation is “very urban,” representing those who live within the parish boundaries, but it also includes “people who come from throughout the Bay Area because of the liturgy here,” he said. “They come here looking for a particular expression of the liturgy which is very formal with high quality music at both English and Spanish liturgies.” A choir provides music at the 11 a.m. Mass. Parts of the Mass and antiphons are sung in Latin by the Cathedral Schola Cantorum at 9 a.m. Mass. The Coro Hispano provides music and Spanish language song at the 1 p.m. Mass, and at other Masses, a cantor is accompanied by the extraordinary Ruffati organ. Music concerts are also available most Sunday’s at 3:30 p.m. ST. MARY’S CATHEDRAL, page 15
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Catholic San Francisco
January 21, 2005
Catholic san Francisco Northern California’s Weekly Catholic Newspaper
The eye of the needle Current legal proceedings involving lawsuits by alleged victims of sexual abuse against the Archdiocese of San Francisco and other dioceses in California very likely will conclude with mediated financial settlement. However, this outcome is not assured prior to the start of the first civil trials scheduled to start March 7. Alameda Superior Court Judge Ronald Sabraw is coordinating “Clergy III” legal actions involving more than 150 lawsuits brought by alleged victims of child sexual abuse against northern California dioceses. All of the lawsuits were filed after a state law suspended the applicable statute of limitations during 2003 for adults seeking damages against employers of alleged perpetrators in old abuse claims, some dating back five decades. Clergy I and Clergy II represent hundreds of similar claims in Los Angeles and San Diego. These proceedings are necessary steps for the local Catholic Church to deal justly and compassionately with those individuals who have suffered as a result of sexual abuse by a member of the clergy or other employee of the Church. As this chapter in the sexual abuse tragedy unfolds, it is my personal view that we need to hold a complex set of thoughts in our minds. There is no simple characterization of the situation in which we find ourselves. Here are some realities that I think we need to hold: ● Victims who have legitimate claims of sexual abuse by clergy or others in the Church deserve our compassion, pastoral support and fair financial settlements. ● U.S. Bishops have individually and collectively apologized to abuse victims and have committed themselves to fair and just treatment for abuse victims. ● The current lawsuits largely are not against alleged perpetrators, but rather against Catholic dioceses, claiming the Church had notice of a perpetrator’s abuse and did nothing to stop further abuse. ● The law allowing the lawsuits was written largely by trial attorneys who now are involved in lawsuits, brought under the law, against the Church. The sponsor of the law said it was “aimed at the Catholic Church and other deep-pocket” entities. ● Some trial attorneys have argued that the Catholic Church should have been on notice of abuse by any priest, simply because it knew of abuse by some priests. This view has been rejected by the Court. ● In relatively few cases is there abject malfeasance by a bishop of a diocese in dealing with suspected perpetrators of abuse. More often, bishops relied on expert medical and psychiatric counsel in dealing with clergy who were the subject of reports of sexual abuse of minors. ● In the recent $100 million settlement by the Diocese of Orange in southern California with 87 alleged victims, perhaps as much as $40 million will go to the plaintiffs’ trial attorneys. ● The financial settlements of abuse claims may vary a great deal. The Archdiocese of Boston, for example, settled 552 claims for $85 million, while the Archdiocese of Cincinnati settled 134 claims for $3 million. The process of valuing a claim depends very much on the time and place. ● Not all of the claims are against priests. In Orange, a quarter of the alleged perpetrators were religious or lay persons. ● Financial settlements – even with some insurance coverage — represent a substantial transfer of assets from Catholic dioceses to plaintiffs and their attorneys. ● Finally, the looming financial burden, which is on the horizon for the Archdiocese of San Francisco, is a burden that we will have to share together. Surely, we will need God’s grace to weather this portion of our journey. MEH
Letter from Birmingham Jail Following is a condensed version of Letter from Birmingham Jail written by Dr. Martin Luther King Jr. on April 16, 1963 in response to a statement by certain clergymen urging respect for the decisions of the court and against demonstrations. I think I should indicate why I am here In Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” . . . I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid. Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. . . . In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self-purification; and direct action. We have gone through these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. . . . Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue. . . . Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals. . . . How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I-it” relationship for an “I-thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and awful. Paul Tillich said that sin is separation. Is not segregation an existential expression of man’s tragic separation, his awful estrangement, his terrible sinfulness?. . . Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. . . . Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today
because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience. We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws. . . .I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice . . . who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. . . . We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co-workers with God . . . I have tried to stand between these two forces, saying that we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle. . . . Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. . . . But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever-flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot surBIRMINGHAM, page 15
January 21, 2005
Catholic San Francisco
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The Catholic Difference Late last year, when Italian philosopher and cabinet minister Rocco Buttiglione was denied the post of European Minister of Justice because his convictions on sexual ethics and marriage were unacceptable to a gaggle of libertine Euro-parliamentarians, there was a certain plausibility to the whole exercise – at least from the point of view of secularists, leftists, and the establishment European media. Buttiglione, after all, was a minister in a center-right Italian government; Buttiglione is a devout, intellectually astute Catholic whose thinking is shaped by natural law reasoning and Catholic moral theology; and it’s an article of faith in the left-leaning worlds of European secularism (which include most of the mainstream Euromedia) that Catholic + conservative = in vitro fascist. Why, then, has Britain’s Ruth Kelly been getting the Buttiglione Treatment in recent weeks? Who, you ask, is Ruth Kelly? Let me introduce you. Born in Northern Ireland in 1968, Ruth Kelly is a graduate of Oxford and the London School of Economics, where she earned a master’s degree in the dismal science. After working as an economics correspondent for the (very left-oriented) Guardian, and later at the Bank of England, Kelly was elected to Parliament at age 29 in 1997 as a Labor Party candidate. Having held a series of sub-cabinet posts, Ruth Kelly was appointed to the cabinet last month by Prime Minister Tony Blair as Education Secretary. (At which point, observers remembered that Britain’s first female prime minister, Margaret Thatcher, was another Oxford graduate who’d begun her ministerial career in the department 36-year old Ruth Kelly now heads.) Then came the Buttiglione Treatment.
The fact that Ruth Kelly doesn’t conform to certain feminist conventions – she’s a Catholic, a daily communicant, married once, the mother of four small children, and vigorously pro-life – evidently didn’t agree with one fellowMP (another woman, no less), who labeled Kelly “that cow.” Kelly’s previous decisions to decline the Health and Overseas Development cabinet portfolios because those jobs would have entangled her with contraception and abortion didn’t sit well with the keepers of the feminist flame, either. The British science establishment quickly went into its default mode in such matters: the Galileo case was back! A senior geneticist, Dr. Robin Lovell-Badge, told newspapers that it was “very worrying” that someone with Kelly’s religious convictions might, in overseeing government funding of scientific research, impede embryo-destructive stem-cell research, thus producing a “schizophrenic” and “confused” situation like that in the United States. (By which adjectives, Dr. Lovell-Badge apparently evidently means a situation in which the law requires that scientific experimentation take place within boundaries that protect innocent human life.) The Times of London summed up this change in the Ruth Kelly indictment by writing that “some MPs [Members of Parliament] fear her religion may cloud her judgment.” “Cloud” was the give-away, of course. In an objective news story, that sentence would have concluded, “...inform her judgment.” But in the intellectually insular world of European secularism – which has many parallels on this side of the Atlantic – religious faith in general and Catholicism in particular are, by definition, obscurantist and irrational. How could
Catholic moral theology “inform” anyone’s judgment? Catholicism, according to the settled mythology of the Euro-secularist left, clouds judgment. Or distorts judgment. Or replaces “judgment” George Weigel with robotic obedience. Inflamed by The Da Vinci Code, British conspiracy theorists are in a lather because Ruth Kelly has participated in activities organized by Opus Dei. What really earned Ruth Kelly the Buttiglione Treatment, though, is the fact that she’s a myth-breaker: day by day, her public life refutes the canard that serious public Catholicism in the 21st century means incipient fascism. For who could plausibly accuse this bright and accomplished trade union member of being – gasp! – one of those dreaded conservatives? Conservatives and former Guardian writers don’t get elected Labor MP for Bolton West. Ruth Kelly isn’t just a sign of contradiction for Britain’s secular left, though. What will accommodationist Catholic legislators in America – Nancy Pelosi and Barbara Mikulski, for example – make of a popular, competent, liberal, Oxfordcertified Catholic woman and politician who’s convinced that Humanae Vitae and Evangelium Vitae got it right?
rowed money for education. A decade later that number doubled. With credit-card debt among the young doubling in the last decade and a growing number of young adults filing for bankruptcy, the numbers make a plausible case for why the struggling 24-year-old would rather sacrifice a little privacy and independence for some extra cash in her pocket. Take Brendan, my favorite barista at the local coffee shop. He lives at home, takes 12 to 15 credit hours a semester and works full time. His folks can’t pay the bill for some hoity-toity university, so he does the best under his circumstances. Or Susan, a young woman who watches my children a few hours a week. She graduated last year with her B.A. in philosophy, but wants to attend law school, for which her parents have generously agreed to pay. Although she’d love to rent some nice apartment and act like a grown-up while studying for the bar, she doesn’t have the disposable income to waste on room and board, especially when she can camp out at home for free. Graduating with such heavy loans in a weak economy where job opportunities are slim pickings does make grow-
ing up more challenging for Generations X and Y than for previous generations, and kicking the kids out more complicated for the parents. I suppose some 20- and 30-somethings are living like mature Therese teenagers, taking advanJ. Borchard tage of the luxuries their parents earned over years of hard work. Some might merely want to postpone the unpleasant responsibilities of adulthood for awhile longer. But for a growing number of young people, not leaving the nest is the only way out of debt.
George Weigel is a senior fellow of the Ethics and Public Policy Center in Washington, D.C.
Family Life
Money problems Part of me always grimaces when I hear of another 20or 30-something living at home with parents. “Grow up!” I mutter under my breath, accusing the member of Generation X or Y of being lazy and sponging off his folks for too long and accusing the parent of enabling such unmotivated behavior. However, I quickly wake up from fantasyland as soon as a young student describes his packed schedule and horrendous bills. I do the math and realize that not everyone was as lucky as I was with a free ride through college (courtesy of Dad), which allowed me to graduate debt free. Nope. Many of the under-25 crowd today are paying their own college tuition with the help of loans that seem deceptively easy to pay off — until commencement day and that first paycheck that barely covers the rent and groceries. According to the National Center for Public Policy and Higher Education, grants accounted for 52 percent of federal student aid in 1980. Twenty years later that number had fallen to 41 percent. In 1990, 20 percent of the country’s population in the highest-income bracket bor-
Therese J. Borchard writes a column for Catholic News Service.
Spirituality
Against an infinite horizon Does belief in life after death have an impact on how we live our lives right now? Should it? Several years ago I watched a panel of theologians discuss this question on national television and was surprised by their conclusions: All of them, theologians who professed to believe in God, without a dissenting voice, stated that it shouldn’t make any difference whatsoever whether or not there is life after death in terms of how we actually live our lives. Belief in life after death, they said, shouldn’t affect really our daily lives. I have problems with that: First of all, it isn’t true, whatever our protests to the contrary. If we say that belief in an afterlife does not (and should not) affect how we live our lives, we’re simply out of touch with some of the deeper things that motivate us. It makes a huge difference, unconsciously, as to how restless or peaceful we are. When we no longer believe in a life hereafter we will, one way or the other, put unfair, restless pressure on this life. There is a tendency today, both in church circles and in everyday life, to deny this. This, I suspect, is based on an overreaction to the old punishment-reward system, which played too big a part in the religion of our youth. For too many of us, the idea was that we were supposed to live good lives so that, when we die, we’d go to heaven and not to hell. Part of that view too, over-simplified in the critique of religion made by Karl Marx (“Religion is the opium of the people”), was the idea that, if we believe in life after death, we were more likely to be unhealthily passive and not fully creative in this life. Our instincts are right in wanting to reject this. However in
our proclivity to be more liberal and open-minded, we generally lose sight of something else: Belief in life after death is important, not because it can affect our present lives with fears of hellfire or with the promise of a heaven that can be a soothing narcotic when life can’t deliver what we want, but because only the infinite can provide the proper horizon against which to view the finite. Our lives our better understood, and more peacefully lived, when they are viewed against the horizon of eternity, against an afterlife. Whether we believe in life after death consciously and unconsciously colours how we feel minute to minute inside our daily lives. If, for example, we don’t believe in life after death and don’t view our lives against the horizon of the eternal, how do we keep the demons of restlessness, disappointment, sadness, jealousy, self-pity, and cynicism at bay? If this life alone has to carry everything, how tragic then to be poor, to lack opportunity, to not be healthy, to not have a perfect body, to lack the talent to adequately express ourselves; how tragic then to not regularly experience ecstasy in love, to not find a perfect soul mate, to have to sleep alone; how permanently tragic then to have been the victim of some accident, to have been abused, to be wounded, less than whole; how tragic then to be in a marriage that cannot fully take our loneliness away; how tragic then to be caught up in duty, in circumstance, in family, in history in a way that limits our freedom; how tragic then to not have a job that is fully satisfying, to not have a career that properly honours our gifts; how tragic then to find ourselves aging, losing our physical beauty and becoming marginalized; how
tragic then to have face death with our lives still incomplete; how tragic then to have to miss out on any of life’s pleasures; how tragic then to find ourselves always in lives too small for us, smalltime, small-town, Father unknown, our dreams Ron Rolheiser reduced to ashes, nostalgia, jealousy, frustration; how tragic then to contemplate what might have been, to have made wrong choices. There is no other horizon, outside of eternity and afterlife, against which we can view the human condition in a way that doesn’t produce undue restlessness, disappointment, sadness, and cynicism. Belief in a life after this one isn’t meant to make us live in fear of hellfire or in the infantile hope that if we’re good we’ll get a reward for it after we die. Belief in life after death is meant to give us proper vision so that we can, precisely, enjoy the real joys of this life without perpetually crucifying ourselves because they, and we, aren’t perfect. Oblate Father Ron Rolheiser, theologian, teacher, and award-winning author, is President of the Oblate School of Theology in San Antonio, TX.
JOHN EARLE PHOTO
Ruth Kelly, myth-breaker
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Catholic San Francisco
January 21, 2005
THIRD SUNDAY IN ORDINARY TIME
Scripture
Isaiah 8:23-9:3 Psalm 27:1, 4, 13-14; 1 Corinthians 1:10-13, 17; Matthew 4:12-23 or 4:12-17 A READING FROM THE BOOK OF THE PROPHET ISAIAH (IS 8:23-9:3) First the Lord degraded the land of Zebulun and the land of Naphtali; but in the end he has glorified the seaward road, the land west of the Jordan, the District of the Gentiles. Anguish has taken wing, dispelled is darkness: for there is no gloom where but now there was distress. The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone. You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as people make merry when dividing spoils. For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed, as on the day of Midian. RESPONSORIAL PSALM (PS 27:1, 4, 13-14) R. The Lord is my light and my salvation. The Lord is my light and my salvation; whom should I fear? The Lord is my life’s refuge; of whom should I be afraid? R. The Lord is my light and my salvation. One thing I ask of the Lord; this I seek: to dwell in the house of the Lord all the days of my life, that I may gaze on the loveliness of the Lord and contemplate his temple. R. The Lord is my light and my salvation. I believe that I shall see the bounty of the Lord in the land of the living. Wait for the Lord with courage; be stouthearted, and wait for the Lord. R. The Lord is my light and my salvation. A READING FROM THE FIRST LETTER OF SAINT PAUL TO THE CORINTHIANS (1 COR 1:10-13, 17) I urge you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you
agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose. For it has been reported to me about you, my brothers and sisters, by Chloe’s people, that there are rivalries among you. I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning. A READING FROM THE HOLY GOSPEL ACCORDING TO MATTHEW (MT 4:12-23 OR 4:12-17) When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen. From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, “Come after me, and I will make you fishers of men.” At once they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him. He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.
FATHER GERARD O’ROURKE
Week of Prayer for Christian Unity We are now more than half way through the Week of Prayer for Christian Unity. It goes from January 18 to January 25, every year with the same dates. We Christians, including us Catholics, do not take the theme of Christian Unity seriously. Jesus did take it seriously. It was the theme of the last part of the last conversation that he is recorded to have had in his life at the close of the Last Supper. It is recorded in the Gospel of John, Chapter 17. Historically it is clear that we Christians never took Christian Unity really seriously. The early Christians were ignoring it or fighting about it in Corinth in the time Paul as we read in the second reading for this, the third Sunday in Ordinary Time. Then the rivalries were about personalities; Apollo, Cephas, Paul, and they even made Christ one of the personalities also! Paul was astounded. He was outraged. Or, if you can pardon the pun, he was appalled. In 2005, we Christians are still immersed in our rivalries, diversions, factions, dissidences, complaining groups, personality cults and countless other versions of dissent and disunity. In the last international assembly of the World Council of Churches in Harare, Zimbabwe, over 400 recognized groups showed up, not including us Catholics, and a legion of Evangelical and Pentecostal groups. That assembly was in 1998. However, we are now living in a world where people outside of our Christian Churches lump us all together under the heading of “Christian” and completely ignore our divisions. Maybe God is working through the world, the secular world that we are always knocking. Maybe the secular world is telling us that we, Christians, are one, whether we like it or not. So what must we do to accept this? Then what must we be willing to do to let this into our hearts and souls? What must we let go of to listen to the plaintive words of Jesus at the end of the Last Supper and to fulfill his last will and testament? His words are in the Gospel of John (17:20-21), “I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father,
are in me and I in you, that they also may be in us, that the world may believe that you sent me.” In the face of those powerful words, what must we do to let go of our ingrained prejudices towards others or to give up our judgmental attitudes? Or is it simply to let go of our resignation that really nothing can be done about it anyway? Whatever it may be, it is now past time for us Christians to heed the words, the commitment and the lived experience of Jesus to live with the spirit of unity and ecumenism in our lives. As we turn to the Gospel reading for the third Sunday, Matthew tells us that Jesus lived his life in Capernaum which as Matthew quotes from Isaiah is in “Galilee of the Gentiles.” In other words Jesus chose to live in an area that was multi-ethnic, multi-lingual and multi-religious. We often forget to notice the commitment of Jesus to share the Good News of the Gospel and perform his great healings in a diverse community. We, like Jesus, are privileged to live in a very diverse community in the San Francisco Bay Area. We can generously take on the call of Jesus to live in the spirit of unity and respect especially in the Week of Prayer for Christian Unity. We could emulate the generous spirit of the first four apostles as recorded in today’s Gospel reading. It is vital for all of us Christian people in the shattered, divisive and terror-stricken times that we live in to take on living with our communities in peace. We must represent healing, repentance and forgiveness in our lives and share these spiritual gifts with all the people around us, no matter what their religion or beliefs. As we read and learn from the four Gospels, Jesus always was prepared to respect, to acknowledge and to forgive the people around him, no matter who they were. For the times we live in, I always like the advice and plea that St. Paul offers us in his Letter to the Galatians, “So then, while we have the opportunity, let us do good to everybody, but especially to those who belong to the family of the faith.” (Galatians 6:10).
Prayer for Christian Unity O God, holy and eternal Trinity, we pray for your church in the world. Sanctify its life; renew its worship; empower its witness; heal its divisions; make visible its unity. Lead us, with all our brothers and sisters, towards communion in faith, life and witness so that, united in one body by the one Spirit, we may together witness to the perfect unity of your love. Amen. Christians are urged to prayer this prayer in unity with their brothers and sisters around the world, especially during the Week of Prayer for Christian Unity (Jan. 18 – Jan. 25)
January 21, 2005
■ Continued from page 12 vive half slave and half free.” And Thomas Jefferson: “We hold these truths to be selfevident, that an men are created equal ...” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremist for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime—-the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists. . . . Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a non segregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago. But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it. . . . I felt we would be supported by the white church, felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement . . . others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained-glass windows. . . . In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. . . . And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, unBiblical distinction between body and soul, between the sacred and the secular. . . . Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred
St. Mary’s Cathedral . . . ■ Continued from page 11 A children’s choir also participates regularly at Mass. “We have a very fine children’s choir directed by Chris Tietze,” Father Talesfore said. “It is a great resource and the children really learn. Several of the children have graduated and gone on to further studies.” Rehearsals are also available in Marin County. The Spanish-speaking population at the cathedral from throughout the Bay Area has increased significantly in recent years. It began, the administrator said, with the closing of Our Lady of Guadalupe parish on Russian Hill. A small group began to come to the cathedral because of its Guadalupe shrine. That group has grown to more than 300 at the Spanish Mass on Sunday. There is also a well attended program of catechesis for Spanish speaking children. Devotions and organizations at the Cathedral include “a very active and very generous” Saint Vincent de Paul Society, Holy Name Society, Neocatechumenate group, and a First Friday devotion which includes 24 hour exposition of the Blessed Sacrament following First Fridays’ 8 a.m. Mass.
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that body through social neglect and through fear of being nonconformists. . . . There was a time when the church was very powerful in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators.” But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests.
(PHOTOS BY JACK SMITH)
Birmingham . . .
Catholic San Francisco
The Congregation at Our Lady of Lourdes (left) and Gospel choir at St. Paul of the Shipwreck (above) in San Francisco celebrated the life and message of slain civil rights leader Dr. Martin Luther King Jr. at 10:30 a.m. liturgies Jan. 16. Former pastor Father James Goode, OFM was celebrant and homilist at St. Paul. He was joined by another former pastor, Fr. Efrem Trettel, OFM, and current pastor Fr. John Heinz, OFM Conv., as well as Shipwreck’s Gospel Choir and a packed church of worshippers. Pastor Father Kirk Ullery celebrated Mass and Deacon John Dupre gave the homily at Our Lady of Lourdes. The congregation also welcomed former pastor Father Donald MacKinnon, CSSR, and Religious of the Sacred Heart Sister Mary McGann. Sister McGann has written a book on the music and community at Our Lady of Lourdes entitled, "A Precious Fountain: Music in the Worship of an African American Catholic Community," which will be featured in a future issue of Catholic San Francisco. Sister McGann also sings in Lourdes’ Gospel Choir, which led music for the celebration.
Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent and often even vocal sanction of things as they are. But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom . . . they have acted in the faith that
right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. . . . Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. . . . Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. . . . One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and
St. Mary’s Cathedral provides significant outreach to its neighboring community. The Cathedral serves as a chapel to the adjoining Sacred Heart Cathedral Preparatory High School, and priests from the Cathedral serve as chaplains, help in preparation for first communion and confirmation, and visit classrooms at St. Brigid School. Father Talesfore said a good number of children from St. Brigid enter the Church through the Cathedral’s RCIA program each year. St. Mary’s joins with other religious congregations through the San Francisco Interfaith Council to provide a men’s shelter in the winter. Each winter for three weeks, 100 beds are available for shelter, and breakfast and dinner are served for homeless men through the Cathedral Conference Center. One of the most significant populations at St. Mary’s Cathedral are shut-ins and senior communities. Priests from St. Mary’s celebrate Mass each week at Sequoia and San Francisco Towers senior communities and once a month at three other senior communities. Visits to shut-ins and senior outreach is coordinated by St. Mary’s pastoral minister Sister Esther McEgan. “She’s very gentle and supportive,” Father Talesfore said. “She’s very involved in what their real needs are and
meeting those needs through the parish or connecting them with services.”
for the most sacred values in our JudaeoChristian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence. . . . If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me. . . . Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear-drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty. Yours for the cause of Peace and Brotherhood, MARTIN LUTHER KING, JR.
ST. MARY’S NEEDS “The cathedral is wonderful,” Father Talesfore said, “but it’s also quite a challenge for a small parish.” In keeping with its status as a church for the whole Archdiocese, the cathedral is helped by a Board of Regents made up of local leaders who promote the cathedral’s art and mission and assist in its finances and development. Currently the board is assessing the condition of the building to “ascertain what needs to be done to bring it back to its original condition and update its services,” Fr. Talesfore said. Some immediate projects include raising funds to keep the Cathedral lit at night, and a significant restoration of the organ, a cost estimated to be over $500,000. While the cathedral needs and relies on gifts and bequests from the larger Catholic community, Father Talesfore hopes the people from throughout the Archdiocese will become involved with their Cathedral in many ways. That process can begin when Catholics “recognize the cathedral as their own and make an effort to connect with it,” he said. The life of the cathedral and the connection between parishioners in different parts of the archdiocese would be greatly enhanced
Father John Talesfore
“if everybody came just once and supported the cathedral by their presence, prayer, and especially liturgical prayer.” Father Talesfore’s standing invitation to all in the archdiocese: “Join us for a Mass.” For information on the history, programs and liturgies of St. Mary’s Cathedral and Conference Center or to make a gift visit website www.stmarycathedralsf.org or call 415-567-2020.
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Catholic San Francisco
Food & Fun Jan. 23: Organ Recital by Father Paul Perry at St. Sebastian Church in Greenbrae at 3 p.m. Selections from Bach, Elgar and others. Program lasts about one hour. Admission is free. Jan. 29: Annual Super Bowl of Cioppino Dinner and Dance benefiting Sacred Heart Cathedral Preparatory School in its new the Sister Teresa Piro Student Life Center, Ellis St. between Gough and Franklin. The evening is hosted by the school’s Parents’ Association. Tickets are $40 per person. Adults only please. For more information, please call 415.775.6626 or visit www.shcp.edu. Jan. 29: Mardi Gras Zydeco Dance at St. Finn Barr Parish, 415 Edna St., San Francisco 8 p.m. – midnight. Music by Andre Thierry and the Zydeco magic. Tickets #13 in advance/$16 at door. Call (415) 333-3727. Feb. 26: Purple and Gold Gala benefiting Archbishop Riordan High School at Hyatt Hotel in Burlingame. Call school Development Office at (415) 586-9190. 3rd Wed.: All you can eat Spaghetti Luncheon at Immaculate Conception cafeteria, 1550 Treat St., SF. $7 per person includes salad and French bread. All you can eat from noon on! Reservations not required. Call (415) 824-1762. Proceeds benefit St. AnthonyImmaculate Conception School. 3rd Sat.: Handicapables gather for Mass and lunch at St. Mary Cathedral, Gough and Geary St., SF, at noon. Volunteer drivers always needed. Call (415) 585-9085. 4th Sat.: Handicapables of Marin meet at noon in the recreation room of the Maria B. Freitas Senior Community adjacent to St. Isabella Church, Terra Linda, for Mass, lunch and entertainment. Call (415) 457-7859. California Handicapables needs volunteers including drivers, servers, donors, and recruiters of those who might benefit from the experience. Call Jane Cunningham at (415) 585-9085.
Shows Jan. 21, 22, 26, 28 and 29: Full Out, a dance concert featuring students of Mercy High School, 3250 19th Ave., San Francisco. Ensemble will perform in variety of styles including ballet, jazz, tap and hip-hop. For ticket information and curtain times, call (415) 334-0525, ext. 242.
Respect Life/ Family Life Jan. 22: Inaugural Walk for Life West Coast, 11 a.m. from Justin Herman Plaza to the Marina Green. Call (415) 586-1576 or visit www.walkforlifewc.com. Are you in a troubled marriage? Retrouvaille, a program for couples with serious marital problems, might help. For information, call Tony and Pat Fernandez at (415) 893-1005. Information about Natural Family Planning and people in the Archdiocese offering instruction are available from the Office of Marriage and Family Life of the Archdiocese, Chris Lyford, director, at (415) 614-5680.
TV/Radio Mon – Fri., KVTO 1400 AM, 7:30 p.m.: Catholic Radio Hour features rosary, music and commentary with Father Tom Daly. Sunday 6 a.m., WB Channel 20/Cable 13 and KTSF Channel 26/Cable 8: TV Mass with Msgr. Harry Schlitt presiding. 1st Sun, 5 a.m., CBS Channel 5: Mosaic, featuring conversations on current Catholic issues. 3rd Sun, 5:30 a.m., KRON Channel 4: For Heaven’s Sake, featuring conversations about Catholic spirituality.
Reunions
2005
official directory
ORDER FORM Name City Credit Card #: Signature:
Marin County: St. Hilary, Tiburon, Mary Musalo, (415) 435-2775; St. Anselm, Ross, call (415) 453-2342; St. Sebastian, Greenbrae, Jean Mariani at (415) 4617060; Our Lady of Mt. Carmel, Mill Valley, Rick Dullea or Diane Claire at (415) 388-4190; St. Mary Star of the Sea, Sausalito, Lloyd Dulbecco at (415) 331-7949. San Francisco: Old St. Mary’s Cathedral, SF, Michael Adams at (415) 695-2707; St. Philip the Apostle, 725 Diamond St. at Elizabeth/24th, SF. Call (415) 282-0141; St. Dominic, SF, Lee Gallery at (415) 221-1288; Holy Name of Jesus, SF, (415) 664-8590. San Mateo County: St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 685-8336; Our Lady of Angels, Burlingame, Dorothy Heinrichs or Maria Cianci at (650) 347-7768; St. Dunstan, Millbrae, Dianne Johnston at (650) 697-0952; Our Lady of the Pillar, Half Moon Bay, Meghan at (650) 726-4337; St. Peter, Pacifica, Chris Booker at (650) 738-1398. St. Gregory Parish announces Catholics Returning Home, a program welcoming non-practicing Catholics back to the Church Jan. 11, 18, 25 and Feb. 1, 8 and 15. Topics include Why People Leave the Church and Return, The Sacramental Church and The Christian Moral Life, Call (650) 574-8716
Datebook
Meetings The Religious of the Sacred Heart and Sacred Heart Schools presented St. Madeleine Sophie Awards in ceremonies in Atherton in November. The honor, instituted in 2000, recognizes individuals who “have made extraordinary contributions to Sacred Heart Schools.” The award’s namesake founded the Religious of the Sacred Heart. Joan Eagleson, a graduate of Notre Dame University, has been a member of the Sacred Heart faculty for 16 years. Sheila Peterson, a Sacred Heart alumna, served as a school trustee during the trying times following the Loma Prieta Earthquake. Shirley Connolly is a former Sacred Heart principal. Bill Neidig is a school parent who helped oversee major renewal and development of the school campus and buildings in recent years.
Prayer/Lectures/Trainings Feb. 26: Training for New Extraordinary Ministers of Holy Communion at St. Matthew Church, 675 1 Notre Dame Ave., San Mateo Sat., 9 a.m.-3:30 p.m.. Please pre-register at 415-614-5585. Mar. 12: Training for New Lectors at St. Matthew Church, 1 Notre Dame Ave., San Mateo. Sat., 9 a.m.-3:30 p.m. Please pre-register at 415-614-5585.
Young Adults Office of Young Adult Ministry: Connecting late teens, 20s and 30s, single and married to the Catholic Church. Contact Mary Jansen, 415614-5596, jansenm@sfarchdiocese.org. Check out our website www.sfyam.org for a list of events around the Bay Area. 2nd and 4th Mon.: St. Vincent de Paul Young Adult Group meets. “Just show up and be part of our community.” Meetings take place at SVDP, Steiner and Green, SF at 7:30 p.m. Thurs. at 7:30 p.m.: St. Dominic Adult Formation Series in the parish hall 2390 Bush St. at Steiner, SF. Explore the skills needed to understand the bible and help it inform daily life. Join at any time. Contact Scott Moyer at scott@stdominics.org. August 11-22, 2005: World Youth Day 2005 Cologne, Germany. The Archdiocese of San Francisco invites young people between the ages of 18 and 35 on this pilgrimage to Germany for World Youth Day with Pope John Paul II. If you or others who want to attend are outside of this age range, please call us for other opportunities to participate. Please contact Office of Young Adult Ministry, Mary Jansen at jansenm@sfarchdiocese.org or call 415-614-5596. More information about WYD on www.sfyam.org.
Single, Divorced, Separated Separated and Divorced support groups meet 3rd Sat. at 6:30 p.m. at St. Mary’s Cathedral, call Pat at
(415) 492-3331; and 1st and 3rd Wed. at 7:30 p.m. at St. Stephen Parish Center, SF, call Gail at (650) 591-8452. Catholic Adult Singles Assoc. of Marin meets for support and activities. Call Bob at (415) 8970639 for information.
Consolation Ministry Groups meet at the following parishes. Please call numbers shown for more information. San Mateo County: St. Catherine of Siena, Burlingame. Call (650) 344-6884; Our Lady of Angels, Burlingame. Call Louise Nelson at (650) 343-8457 or Barbara Arena at (650) 344-3579. Our Lady of Mt. Carmel, Redwood City. Call (650) 366-3802; Good Shepherd, Pacifica. Call Sister Carol Fleitz at (650) 3552593; St. Robert, San Bruno. Call (650) 589-2800. Immaculate Heart of Mary, Belmont. Call Ann Ponty at (650) 598-0658 or Mary Wagner at (650) 591-3850. Marin County: St. Isabella, San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato. Call Sister Jeanette at (415) 897-2171. San Francisco: St.Gabriel. Call Barbara Elordi at (415) 564-7882. St. Finn Barr in English and Spanish. Call Carmen Solis at (415) 584-0823; St. Cecilia. Call Peggy Abdo at (415) 564-7882 ext. 3; Epiphany in Spanish. Call Kathryn Keenan at (415) 564-7882. Ministry for parents who have lost a child is available from Our Lady of Angels Parish, Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579. Young Widow/Widower group meets at St. Gregory, San Mateo. Call Barbara Elordi at (415) 564-7882. Information about children’s and teen groups is available from Barbara Elordi at (415) 564-7882.
Returning Catholics Programs for Catholics interested in returning to the Church, have been established at the following parishes:
2nd Wed.: Men’s Evening of Reflection: Being Catholic in the Modern World at the National Shrine of St. Francis of Assisi, 610 Vallejo St. at Columbus, SF beginning at 7 p.m. Call (415) 983-0405. Courage, a Catholic support group for persons with same-sex attraction, meets Thursdays at 7:30 p.m. Call Father Lawrence Goode at (650) 322-2152.
Taize Prayer 3rd Wed. at 7:30 p.m. with the Sisters of Notre Dame de Namur in their Province Center Chapel, 1520 Ralston Ave., Belmont across from Ralston Hall on the campus of their Notre Dame de Namur University. Call (650) 5932045, ext. 350 or www.SistersofNotreDameCa.org. 1st Fri. at 8 p.m. at Mercy Center, 2300 Adeline Dr., Burlingame with Mercy Sister Suzanne Toolan. Call (650) 340-7452; Church of the Nativity, 210 Oak Grove Ave., Menlo Park at 7:30 p.m. Call Deacon Dominic Peloso at (650) 322-3013. 3rd Fri. at 8 p.m. at Woodside Priory Chapel, 302 Portola Rd., Portola Valley. Call Dean Miller at (650) 474-2882. 1st Sat. at 8:30 p.m. at SF Presidio Main Post Chapel, 130 Fisher Loop. Call Catherine Rondainaro at (415) 713-0225
Volunteer Opportunities St. Vincent de Paul Society of San Francisco needs your help at its Help Desk. Service includes sorting donations and helping clients. If anyone would like to volunteer - also small groups of volunteers one Saturday a month - they should call (415) 202-9955.” St. Vincent de Paul of San Mateo County needs Spanish/English-speaking volunteers to answer phones in 2 – 3 hour shifts between 9:30 a.m. and 4 p.m. at their offices, 50 No. B St., San Mateo. Volunteers do intake of clients’ requests, log the call and enter into Access-based computer data system. Call (650) 373-0620.
Datebook is a free listing for parishes, schools and non-profit groups. Please include event name, time, date, place, address and an information phone number. Listing must reach Catholic San Francisco at least two weeks before the Friday publication date desired. Mail your notice to: Datebook, Catholic San Francisco, One Peter Yorke Way, S.F. 94109, or fax it to (415) 614-5633.
ARCHDIOCESE OF SAN FRANCISCO 2005 DELUXE DIRECTORY
of
Archdiocese San Francisco
Feb. 2: Marin Catholic High School Alumni office starts the New Year with a “Mums of Alums” outing to Bay Meadows Racetrack. Last spring’s Day at the Races had Moms of Alumni laughing all the way to the track and back. For info email or call Tracy Hogan at thogan@marincatholic.org or (415) 4643843.
January 21, 2005
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January 21, 2005
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Review by Steven D. Greydanus Movies, especially comedies, frequently tell us that there’s more to life than professional success and getting ahead. Too often, though, that “more” is defined in terms of being able to kick back, relax, have fun, be oneself, enjoy life, etc. How often does Hollywood take notice of a hero who values, say, building loyalty with customers and coworkers, or who actually has it together at home with a committed marriage and a happy family, as opposed to merely undergoing a clichéd third-act revelation that family is what really matters and that he’s been wasting his life? It’s one thing for a movie to feature characters struggling (or not struggling) to balance work and personal or family life. In Good Company not only gives us a leading character who actually has this balance in his life, the film itself strikes the same balance between the office and the home. It’s not just about personal success versus professional success, it’s appropriately interested in both. What’s more, it’s also interested in personal and professional ethics, personal and professional integrity. Imagine that. These themes play out in an emotionally resonant, reasonably satisfying story by writer-director Paul Weitz, and thoroughly engaging performances from Dennis Quaid, Topher Grace, and Scarlett Johanssen. It’s not without faults. At times the satire crosses over into silly farce, and, while the last act avoids the most obvious clichés, it’s still a bit tidy. And some of the film’s basic themes seem undermined by an unfortunate subplot involving perplexing decisions by more than one character. But if these faults can’t quite be overlooked, the film’s virtues are rare enough to make the whole package worthwhile. As he did in About a Boy with Hugh Grant and then-tween Nicholas Hoult, Weitz focuses on two protagonists, not just one, representing different generations, backgrounds, and values. The first is Dan Foreman (Quaid), a seasoned fiftysomething ad-sales manager for a sports magazine and a loving husband and father of two daughters, one in high school and one, Alex (Johanssen), on the cusp of leaving the nest. The second is Carter Duryea (Grace), a bright young up-andcomer whose fragile marriage is threatened by his assiduous interest in his career at an aggressive media conglomerate that exhibits the sort of corporate culture foibles that keep “Dilbert” creator Scott Adams in business. What brings the two men together is a corporate merger. Carter’s conglomerate buys out the parent company of Dan’s magazine, and in the ensuing shakeout Dan’s corner office and position are given to Carter. The scenario of an older, savvy professional forced to report to a bright but inexperienced and callow young company man has obvious cultural resonance, not to mention sitcom potential. What makes this setup more than typical movie high concept is Weitz’s sympathy for both his leading characters, not just Dan. Carter could easily have been a cardboard jerk existing
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only to be taken down a peg, an antagonist for Dan to suffer under and finally triumph over. Instead, Weitz gets inside Carter’s insecurities, ambitions, and inner emptiness. He may be callow and unqualified, but he’s also self-aware; he knows he’s unqualified, and behind his bravado is disarmingly panic-stricken. Carter’s anxious self-awareness is disarming not only to the audience, but also to Dan’s daughter Alex, who initially mistakes him for an intern rather than anyone who could be taking her father’s position. Carter, likewise not realizing that he’s talking to the daughter of the man he’s replacing, admits candidly that he’s clueless and terrified. Yet even when he does learn who she is, he can’t stop being self-effacingly honest around her. Perhaps she’s drawn to him as to an abandoned puppy or wounded bird. Carter, for his part, is drawn not only to Alex, but to Dan’s whole family. Carter’s professional star may be rising as Dan’s is faltering, but Dan’s home life is rock-solid while Carter’s personal life is falling apart. Just the thought of sitting together around a family table over a home-cooked meal, or even a delivered pizza, has for Carter a powerful appeal. (Contrast with another career-and-family comedy, The Family Man, which paid lip service to valuing suburban domesticity over power and prestige while in fact manifesting ridicule, not appreciation, for the trappings of family life.) Carter envies what Dan has, and the more time Carter spends with Alex, the more he feels this kind of happiness within his grasp. (Warning: Spoilers follow.) Carter and Alex’s early flirtations are natural and unforced, but their relationship takes an abrupt and unpersuasive turn when Alex, now on her own in an NYU dorm, decides to seduce Carter. That Carter would succumb to Alex I can easily accept, but I just don’t buy this selfrespecting young woman from a solid family so easily and off-handedly tumbling into the sack with a twerp like Carter, and one who has taken her father’s job at that. Granted an understandable level of intrigue about what it would be like not to be “cursed with a functional family,” as she ironically puts it, this plot twist feels imposed by the screenwriter, not freely chosen by the character. Even more disappointing is the aftermath when Dan finds out. Dan’s refreshingly forceful and direct response to Carter I entirely understand and support, but his heart-to-heart with Alex is a total cop-out: She expresses regret, but only for not being honest with her father, and he apologizes for butting into her business, and neither of them confronts the fact that what she did was cheap and degrading. This paternal lapse critic Jeffrey Overstreet insightfully contrasts with another scene in which Carter expresses gratitude to Dan for “giving me a hard time,” which, Carter observes, no one had ever taken the trouble to do for him before. Granted that Alex has to spread her wings and make her own decisions, does that mean dad should simply accept whatever decisions she makes without ever giving her a hard time again? Isn’t that part of the “curse of functionality” that Carter envies in the Foreman family?
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‘In Good Company’ shines
Marg Helgenberger, Dennis Quaid and Topher Grace star in the movie "In Good Company."
Despite this substantial misstep, it can’t be said that the film condones Alex and Carter’s affair, while it does celebrate the stable domesticity of the Foreman household. “How do you do it?” Carter asks Dan at one point. Dan’s colorful answer won’t be embroidered on any pillows anytime soon, but it does point to an important part of the secret of a successful marriage in a memorable way: “You just pick the right woman to be in the foxhole with… and when you’re out of the foxhole you keep your d—- in your pants.” Dan brings this same plain-spoken common sense to the buzzword-laden corporatespeak (“synergy,” “psyched,” etc.) that the merger brings to his office, most pointedly in a farcical scene featuring guru-like CEO Teddy K (Malcolm McDowell), who excels at creating an aura of significance with impressivesounding but meaningless generalities. Here, too, the film occasionally missteps: In one scene Dan criticizes Carter for telling employees they’ve been “let go” instead of telling them they’re “fired,” arguing that the euphemism comforts the one doing the firing, not the one being fired. Dan’s high-minded objections are comically deflated in a later scene that finds him reaching for the same euphemism — but the larger point is that people really would rather be “let go” than “fired,” since “fired” strongly implies termination for cause, whereas “let go” is more neutral as to the reason for termination. More often than not, though, Dan’s disparaging observations hit home. Few if any actors working today could inhabit this character’s skin as persuasively and charismatically as Dennis Quaid. In such recent films as The Rookie and Frequency Quaid has
become the ideal older leading man, rugged, decent, and down to earth. Watching In Good Company, it occurred to me that Quaid is doing the kind of work that Harrison Ford might have matured into if he hadn’t squandered the last decade or more of his career making dreck like Hollywood Homicide and What Lies Beneath. (Of course Quaid has his share of bad films too, including one in theaters right now, but on balance Quaid has certainly made better choices.) In his biggest role to date, Grace has perhaps the trickiest and most ambiguous of the three lead roles, and he more than rises to the challenge. His character is caught between Dan and Alex, and he has to be at once shallow and appealing, intimidated by Dan but credibly attractive to Alex. Carter comes with obvious resonances with Benjamin Braddock in The Graduate, and, while Grace is a very different actor from the young Dustin Hoffman, he doesn’t suffer for the comparison. As for Johanssen, she has less to work with than in such films as Lost in Translation and Girl with a Pearl Pearing, but she provides the strong third corner required for the film’s triangle of relationships, and has ample chemistry of the appropriate sort with each of her male costars. If In Good Company falls somewhat sort of the full potential of its ambitious range of themes and promise, it’s still a mostly honorable effort and an enjoyable film. The same humane, thoughtful approach to characters and ideas that animated About a Boy is at work here, and critic Stephanie Zacharek of Salon.com is onto something when she writes that the film “always feels like a movie made for adults, which is more than you can say about so many contemporary Hollywood comedies.”
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Catholic San Francisco
January 21, 2005
PBS documentary on Castro airs Jan. 31 By David DiCerto Cuba’s Fidel Castro represents different things to different people. Some despise him as a ruthless dictator who epitomizes Mao Zedong’s dictum that “power grows out of the barrel of a gun.” To others, the bearded, cigar-chomping strongman is a sight gag, a caricature of Marxist megalomania (like the fatigues-wearing parody in Woody Allen’s “Bananas”). Still others view him as a socialist savior, the embodiment of the revolutionary spirit, the modern equivalent of David to America’s imperialistic Goliath. It doesn’t matter to which opinion you subscribe, you’ll find interesting viewing in “Fidel Castro,” an absorbing documentary airing Monday, Jan. 31, 9-11p.m. on KQED Channel 9, which explores the many sides of what one commentator calls an “endlessly complex” figure. As part of the “American Experience” series, the film is written and directed by Adriana Bosch, a native Cuban herself, and contains an amazing wealth of archival footage (including Castro’s first interview on U.S. TV) as well as interviews with noted experts, defectors, exiles, former members of Castro’s government and even family members — including Castro’s daughter, Alina Fernandez.
Rabbis . . . ■ Continued from cover During the audience, Rabbi Jack Bemporad, director of the New Jersey-based Center for Interreligious Understanding, and two other rabbis formally asked God to bless Pope John Paul, using a blessing drawn from the Book of Numbers. “May the Lord bless you and keep you, Pope John Paul II, in good health and in uplifted spirits,” they prayed. “May the Lord let his countenance shine upon you and be gracious unto you and all your loved ones and dear ones. May the Lord bestow upon you and upon all his creation the gift of love, the gift of understanding and the greatest gift of all, the gift of peace, shalom.” In a Jan. 17 speech in Rome, Rabbi Bemporad said the group came to Rome to thank Pope John Paul for all he has done to promote Catholic-Jewish understanding and, especially, for all he has done to extend the Second Vatican Council’s positive teachings about Jews and Judaism. The audience took place at the beginning of a year filled with events to celebrate the 40th anniversary of the council’s declaration on non-Christian religions, which included a section on the special ties that bind Christianity and Judaism. “I think the only way to properly characterize what that anniversary signifies is ‘revolution, a spiritual revolution,’”
Born in 1926 in a rural region of Cuba, the illegitimate son of a wealthy sugar-cane farmer and a household cook, Fidel was an unruly child and early on exhibited a violent temperament which foreshadowed the volatility of his later years. When his rowdy behavior got him expelled from a Catholic boarding school, he told his mother that if she did not allow him to go back he would burn their family’s house down, a threat she took seriously. But he also displayed a sharp intellect and is remembered by a fellow student as “a combination of a genius and a juvenile delinquent.” In leaps and bounds, the program charts Castro’s rise to power: his early run at elected office (cut short by Batista’s coup d’etat), his doomed armed attack on the Moncada barracks, his subsequent trial and imprisonment, his exile to Mexico and clandestine return to Cuba with fellow revolutionary Che Guevara, and his stunning victory over Batista’s forces and triumphant march to Havana in 1959. The film completely ignores Castro’s uneasy relationship with the Catholic Church, from which he was excommunicated in 1962, making no mention of Pope John Paul II’s historic visit to the island nation in 1998 (during which the pope was critical of both Castro’s regime and the U.S. embargo against his country). Bosch does a better job at documenting Castro’s cool rap-
port with his Soviet benefactors, who, like the United States, considered him a loose cannon and a threat to world security. What emerges is a multifaceted picture of a man who, through a combination of tenacity, terror and Machiavellian moxie, has remained a player on the world stage for more than four decades. As the narration points out, Castro has survived a CIAbacked invasion, countless assassination plots, an economic embargo and even the collapse of the Soviet Union — a blow from which neither he nor his nation has ever fully recovered and one which turned his dream of a socialist paradise into the “Jurassic Park of communism” — yet he continues to be a thorn in the side of U.S. presidents, defiantly thumbing his nose at critics of his “one-man show.” The program resists painting Castro as either a monster or a messiah but presents him as a canny and charismatic, albeit controversial, historical figure worthy of our attention, if not our admiration. In doing so, it acknowledges his accomplishments, as well as his dark legacy of human rights violations. For many Cubans, Castro symbolized the romantic hopes and dreams of an entire nation, but as Bosch concludes, unfortunately, “there is a great chasm between the promise of the revolution and its results.”
the rabbi told his audience at the “Centro Pro Unione,” a center for dialogue run by the Atonement Fathers. “Never before in history — as far as I can tell — has any really great, significant religion decided to investigate itself and what it has taught about a religion that for many years it had held in contempt,” Rabbi Bemporad said. “The Enlightenment, with its ideals of the rights of man, liberated the Jews politically,” he said. “Vatican II with its ‘re-cognition’ of the Jewish people began to liberate the Jews religiously.” The civil rights won by European Jews following the Enlightenment, he said, were threatened as long as the European Christian majority felt the Jews were inferior and were being punished by God for not believing in Christ. The Catholic Church not only has reviewed its teaching about the Jews and apologized for the ways individual Catholics used the teaching to despise and even justify violence against the Jews, the rabbi said, but the church also has made a commitment to teaching about Judaism in a way that Jews would recognize as reflecting their faith. Rabbi Bemporad said the biggest challenge facing Catholic-Jewish relations today is to follow up the council’s teaching with “a theology of a living Judaism,” which explains how God’s covenant with the Jews endures and can be a means of salvation and which recognizes the theological importance of the land of Israel for the Jews.
“Because of the Shoah (Holocaust) and the destruction of European Jewry, the significance of the land of Israel, not only as a land of refuge but as a place for the rebirth of Jewish life, has taken on a central significance in Jewish consciousness,” he said. Father Hofmann told Rabbi Bemporad and his audience that Catholic theologians and scholars are engaged in study and debate on a “Catholic theology of Judaism” and that pushing for an authoritative statement too soon could freeze the discussion prematurely. In response to a question, Rabbi Bemporad said that for him the ongoing discussion about whether or not to beatify Pope Pius XII is not “a theological challenge” to Catholic-Jewish dialogue. His beatification and eventual canonization are “not a Jewish issue. That is a strictly internal Catholic matter,” he said. When discussing Pope Pius, he said, people must realize that “since Vatican II the Catholic Church is not the same church, and to dredge up what happened” before the council would not be fair. “The real issue is: Should Pius XII have spoken out?” the rabbi said. “The sad thing is that he thought he did speak out” when he condemned race-based discrimination in Europe in his 1942 Christmas message, Rabbi Bemporad said. “There is no question that Pius XII was afraid” of the German’s reaction if he spoke too explicitly, the rabbi said. “I think he did what he thought he could do to hold it together.”
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Catholic San Francisco
January 21, 2005
In Remembrance of the Faithful Departed Interred In Our Catholic Cemeteries During the Month of December HOLY CROSS COLMA
Marie A. Demergasso Walter J. Devincenzi Anna Dezan Rachela DiBattista Maura K. Domeniconi Marie G. Doyle Mary P. Dragoman Gladys Virginia Dryden-Dalbey Cecilia G. Falvey Rev. William J. Flanagan Marguerite M. Flannery Willis E. Franklin Anthony M. Galea Gregorio L. Garlitos III Resurreccion B. Garma Esmeralda A. Gazzano Evelyn A. Giampaoli Audrey A. Goforth Kenneth C. Graf Virginia M. Groom John P. Guiney Steven H. Hack Lorraine Hanratty C. Eleanor Hansen Kevin R. Hardiman Thomas J. Healy Marie R. Heine Maria M. Hidalgo Judge Bernard J. Hornbach Fernando G. Icban Agnes D. Johnson Latanya Johnson Thomas J. Joyce III Mary R. Keeling Theresa Kling Ann M. Lagomarsino Genevieve Mae Landfried Hildagarde D. Leishman Louis J. Lercari Richard M. Lewis Rodolfo M. Lezama Vanessa Arisbeth Lopez-Bermudez Phyllis C. Love Barbara A. Lucchesi
BURIED IN NOVEMBER Olga Ginilo Fiorenzo Adriano Marcella K. Agnew Alice J. Aguilar Frank M. Alfonso Mary A. Alfonso Nicasio M. Aseoche Rev. Martin C. Avila Isidora T. Baes Maria B. Balmana Alice A. Barichievich George E. Barsotti Remigio M. Bautista Paul D. Bennett Mary I. Berenguer Carmen Lydia Berrios Ann C. Bertellotti Stephanie J. Bigham Rosella Botti Robert J. Bowser Barbara L. Bravo Sr. Clare Buckley PBVM James W. Burns Robert W. Cameron Rose B. Campbell Sr. Clara Maria Campos AP Elva R. Capella Zoraida R. Carballeira Dorris E. Cassou Helen Cebriain Barbara S. Chiechi Mary Circosta Shirley P. Cline Mary Connolly Dorothy A. Courtney Louis A. Crosetti Orlando Soriano Cudiamat Anita L. Del Campo Michael A. Del Campo Damiana B. Dela Rosa James Edward Delaney
Angelina M. Luccini Allen B. Ludovico Mitchell J. Marszalec Mary A. Martin Verda Martinez Maria T. Martinez Rose A. Marzolf Eileen Dolores Mattie Yolanda M. McArdle Ralph E. Milligan Claude W. Mitchell Encarnacion C. Molinas Carol J. Monteton Fe T. Morales Marshall A. Mussen Phyllis H. Nelson Venancia Palando Nodado Charles Joseph Nuttall Susan O’Connell Bettie M. O’Hara Ann Marie Oliver Sr. Mary Philippa Patnude PBVM Mary R. Patterson William J. Pattullo Lillian R. Perry Frank Piazza Enrico R. Pimentel Edith M. Proia Thelma D. Quirarte Edna M. Raskop Cornett N. Rhodes, Sr. Margaret Jean Ritchie Cosmo R. Riviello Agnes Robello Gertrude B. Rutten Mark A. Santos Bertram W. Schaffer Burnell F. Seefeldt Rose Seghetti Michael J. Seybeld Claire M. Shook Sylvester D. Shuster James A. Silva, Jr. Evaristo M. Solis Ruben D. Solorzano
Jean Marie Spacher Katherine F. Stanich Latrelle Stansbury Helen M. Stratton Evelyn R. Taforo Aniceta H. Talao Josefina C. Urrutia Ignatius A. van Dalen Gertrude M. Ward Lerda Patricia Weaver Michiko K. Woods Mary O’Malley Wright Jose S. Yadao Paul L. Young Anthony J. Zgraggen
HOLY CROSS MENLO PARK Robert James Gressens David Rae Lussier Barbara Oswald Bruno C. Sanchez Helena Siekierski
MT. OLIVET SAN RAFAEL Joseph Alessi, Sr. Joseph A. Coffrini Robert R. DeBold Frank Dubost James Ernest Kendall John J. Marcovich Maria Eulalia Ortega Hart Hookohupiha Simerson
HOLY CROSS CATHOLIC CEMETERY – COLMA First Saturday Mass – Saturday, February 5, 2005 All Saints Mausoleum Chapel – 11:00 a.m. Rev. Edmund Shipp – Celebrant Saint Veronica Parish
The Catholic Cemeteries Archdiocese of San Francisco Holy Cross Catholic Cemetery 1500 Mission Road, Colma, CA 94014 650-756-2060
Holy Cross Catholic Cemetery Intersection of Santa Cruz Avenue, Menlo Park, CA 94025 650-323-6375
Mt. Olivet Catholic Cemetery 270 Los Ranchitos Road, San Rafael, CA 94903 415-479-9020
A Tradition of Faith Throughout Our Lives.