November 22, 2002

U.S. bishops

ON I RAQ WAR : S TEP BACK F ROM BRINK

By Patricia Zapor Catholic News Service

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By Patrick J oyce crashing sound of drums filled St. Mary 's Cathedral The as Korean Catholics led members of the Archdiocese of San Francisco from many ethnic backgrounds in a celebration of "Thanksgiving Around the World" last Sunday.

Story in pictures

WASHINGTON (CNS) — The U.S. bishops Nov. 13 urged the United States to "step back from the brink of war, " saying they "find it difficult to justify the resort to war against Iraq."

The bishops said they agree with the Holy See and bishops from the Middle East that resorting to war under current circumJ stances "would not meet the strict conditions in Catholic teaching for overriding the m strong presumption against P othe use of military force ."

V 6 The statement was approved after an hour-long BISH OP THOMAS debate by a vote of 228 to 14, GUMBLETON PROPOSED with three abstentions. It CONSCIENTIOUS prefaced its conclusions by OBJECTOR LANGUAGE. explaining that the " grave choices about war and peace, about pursuing justice and security," are not only military and political choices but also moral ones involving matters of life and death.

Much of the debate focused on conscientious objection, and the bishops agreed to include a paragraph supporting "those who risk their lives in the service of our nation " and "those who seek to exercise their right to conscientious objection. " "Traditional Christian teaching offers ethical principles IRAQ WAR, page 21

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The Korean Chusok rite which began the celebration combines both gratitude for a good harvest and a ritual honoring ancestors with offerings of ten traditional gifts. It was followed by offerings of gifts of other ethnic groups: Slovenian, Croatian , Vietnamese , Brazilian , Hispanic, Tongan and Filipino. Vietnamese singers and a Chinese ribbon dance concluded the ceremony, which preceded Mass Sewn-lle Lee tenets the Chut sole Rite.

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On. ' sexual abuse: Zero tolerance

By Jerry Filteau Catholic News Service

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WASHINGTON (CNS) — The U.S. Catholic bishops voted 246 to 7 to approve norms that include a zero tolerance policy for priests or deacons who have sexually abused a minor.

Shortly afterward, the bishops overwhelmingly approved revisions to the "Charter for the Protection of Children and Young People," originally adopted at their June meeting in Dallas, to bring the charter into accord with the revisions of the nonm Cardinal Francis E. George of Chicago , who led a ZERO TOLERANCE, page 12

No pro-life tide in California . 3 I Father Simeon Chang dies . 6 It 's time to act on homelessness

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Is God on our side? . . . . . 15

Colombian bishop, p riest rescued

New Mass Norms

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Page 10

Question Corner

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On The

ISTREET 1

Where You Live

by Tom Burke Happy 62 years married November 9th to Eleanor and Ernie Heinen, parishioners of St. Charles, San Carlos for the last four decades. Prayers please for Eleanor, who is recovering from a fall... .The 50+ Club of St. Stephen's "keeps things hopping," says member, Carl Johnson, a parishioner of St. Stephen 's "from the beginning." An October lunch drew more than 100 people, including Carl and his wife of "58 and a half years," Emma, and a December Beach Blanklet Babylon outing also promises to be well attended . At the helm is prez,

Honored with a "surprise party" on her 80th birthday was longtime St. Catherine of Siena parishioner, Doris Zona. Doris, a member of the Burlingame parish since 1946 has been very active through the years assisting with RCIA for 12 years and teaching in the Religious Education program for 17 years. Considering the company and prayers of her family and friends as gift enough, she asked those wishing to further commemorate the day to do it by making a donation to the Outdoor Education program at Palo Alto's Selby School where her son Frank teaches 5th grade. The almost $1,200 raised will allow kids who might have been otherwise excluded to learn "about the beautiful area in which they live," Doris told me. Here, Dora enjoys time on the porch with her children, from left, Jennifer, Joseph. Marilyn, Suzanne and Frank. Not pictured is her son, Christopher.

JICATHOLIC J0 $!& Smmmmmsmmmmm AN FRANCISCO llpf =\ Official newspaper of the Archdiocese of San Francisco

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Most Reverend William J. Levada, publisher Maurice E. Healy, associate publisher & executive editor Editorial Staff: Patrick Joyce, editor; Jack Smith, assistant editor; Evelyn Zappia, feature editor; Tom Burke, "On the Street" and Datebook; Sharon Abercrombie, reporter

Celebrating her 101st year is Ida A. Zeiter, a parishioner of St Anne of the Sunset for 70 years and now making her home in San Rafael. Exactly 100 years younger and sharing the November 4th natal day is Ida 's great granddaughte r, Mikaela, daughter of Tonia and Todd Zeiter.

Thanks to Ida 's sons Ernie and John for the good news.

Ernie and his wife, Joy, married 44 years, and John and his wife, Marie, married 40 years, are all longtime members of St. Isabella Parish, San Rafael....

Helga D'Arcy....Prayers please for Mary Cervantes, music director, St. Thomas the Apostle Parish, who is on the mend after recent throat surgery. "I'll take all the prayers I can get ," Mary said....Hats off to Mike Burns of Star of the Sea, San Francisco who when he won the $500 1st prize at the parish festival raffle, returned it as a contribution to the church....Happy 98th anniversary to St. Anne of the Sunset Parish established November 1, 1904. The parish paid homage to recently deceased members by printing the names of those who died between November of last year and October of this year in the parish bulletin....Hats, or should I say masks, off to the haunted house near St. Finn Barr Parish that gathered nutrition for the poor as well as cob webs. Price of admission to the scary place was canned goods for the SF Food Bank. Helping with the effort were Jackie and John Keane, Kevin Keane, Brian Keane, Michael Keane , Joey Armenta, Michael Keehan, Niall O'Flynn , Roberto Espinoza, Rosie Keehan, Maura O'Flynn, Aaron Magsanay. More good ideas here with the weekly Advent collections of food , clothing, and school supplies for the needy. Each week of the season baskets are set out for the goods... .Congrats at St. Mark's, Belmont to Ken Oden, who recently completed a Detention Ministry course and will now assist pastorally at the Maguire Facility in Redwood City; Tessie Madrinan and Mercedes Silva who represented the parish at the Legion of Mary Synod in Los Angeles; and new Knights of Columbus Grand Knight , Robert Prestid ge, and Deputy Grand Knight, Joe Wucher.... Remember that there's no Catholic San Francisco next week. Happy Thanksgiving ! ... Birthdays, births, anniversaries, marriages, engagements, new jobs and all kinds of goings-on are welcome here. Remember this is an empty space without ya'. Send items and a follow up phone number to On the Street Where You Live, One Peter Yorke Way, SF 94109.

Fax (415) 614-5633; e-mail tburke@catholic-sf.org. Do not send attachments except photos and those in jpeg, please. You can reach Tom Burke at (415) 614-5634....

Advertising: Joseph Pena, director; Mary Podesta, account representative; Don Feigel, consultant Business Office: Marta Rebagliati, assistant business manager; Virginia Marshall, advertising and promotion services; Judy Morris, circulation and subscriber services

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Pat and Tom Hayes, pictured here on their October 4, 1952 wedding day, marked the occasion of their 50th anniversary with Sunday Mass with their children and grandchildren at St. James Church where they took their vows half a centu ry years ago . Special thanks, the couple says to pasto r, Father Jerry Foley, who mentioned the milestone from the altar. Pat and Tom have been parishioners of St Stephen's, San Francisco for 38 years .

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Advisory Board: Jeffery Burns, Ph.D., Noemi Castillo, James Clifford , Fr. Thomas Daly, Joan Frawley Desmond, Fr. Joseph Gordon, James Kelly, Deacon William Mitchell, Kevin Starr, Ph.D., Sr. Christine Wilcox, OP.

Happy 40th anniversary to Margaret and John Sellai of Star of the Sea Parish, San Francisco who were joined by their children and grandchildren for Mass at the Richmond District church to commemorate the occasion. Msgr. Floro Arcamo, pastor, and seen here with the couple , presided. The Cliff House was the site of a Champagne Brunch following the liturgy.

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News analysis

Califo rnia p oliticians resist national p ro-life tide

By Jack Smith Across the United States, the cause for life made significant gains in the November 5 elections; however, California remains the locus of expansion for the "culture of death".

While Catholic and pro-life voters tipped the balance for life in several races nationwide, Catholic politicians in California led the charge for an ever wider scope of destruction of innocent human life.

Shortly before the election, Catholic Governor Gray Davis signed five pro-abortion bills making California the most permissive state in the Union on abortion. Even if a majority on the Supreme Court votes to restrict the pro-abortion prescriptions of Roe v. Wade, California law will remain more extreme than any other state. These five bills were supported and cosponsored by numerous Catholics in the State Legislature including, State Senator Jackie Speier (D - San Mateo) and Assemblyman, now Secretary of Stateelect Kevin Shelley (D - San Francisco).

In addition, San Francisco Cbngresswoman Nancy Pelosi has been elected the first female and first California Minority Leader in the House of Representative, making the self proclaimed "conservative Catholic" the leading proponent of the abortion license in the country.

Nowhere is the divide between the parties on the abortion issue more stark. In seven statewide Constitutional Office races, 53 congressional races, 80 State Assembly and 20 State Senate races, Democrats ran only one pro-life candidate who lost in a long-shot congressional race.

While Democrat officials from California have bitter disputes over education funding, prison reform, the war on terrorism, international human rights, support

for Israel and other issues, they are unanimous in their support for abortion, for any reason, through the completion of natural birth. The vast majority support government funding for abortion, the coercion of private entities who receive government funding to participate in abortion and research on embryos which results in their destruction .

The candidate with the strongest and most public p ro-life record, State Senator Tom McCHntock , won significantl y more votes than any other Statewide Republican candidate.

In the words of conservative columnist, Ann Coulter, "love of abortion is the one irreducible minimum of the Democratic Party," While the charge may be considered a partisan jab on the national scene, it is simply a statement of fact for California.

Internal squabbles over the abortion issue within the California Republican party have hobbled its success electorally for nearly two decades. Pro-abortion, big business backed party officials have vied back and forth with largely pro-life rank and file for victory in primary races and control of the state party.

As with elections nationwide, the results in California should put to rest the establishment argument that a pro-life position is a liability for Republican candidates in California. The 2002 vote showed once again that a pro-life position is a political asset and pro-abortion Republicans fail to turn out even their base, much less crossover voters.

Senate fails to act on faith-based bill WASHINGTON (CNS) — The Senate Nov. 14 killed the "faith-based" bill — the Charity Aid, Recovery and Empowerment Act — by not letting it get to the floor for a vote.

Jim Towey, head of the White House Office of Faith-Based and Community Initiatives, told Catholic News Service from Portland, Ore., that "the record will show" that Sens. Richard Durbin, D-Ill., and Jack Reed, D-R.L, were responsible for blocking the bill as agents of what he called "interest groups" he would not name. Such groups, Towey charged,

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Republicans ran 33 pro-life and 19 proabortion or mixed record candidates in 52 House races. More than 50 percent (17) of the pro-life candidates won, none of the outright pro-abortion candidates won and only three with mixed records won in overwhelming safe Republican districts.

In 71 State Assembly races, Republicans

wanted to reignite a debate over the hiring rights of faith-based organizations that receive federal funds for their programs.

Reed spokesman, Greg McCarthy, said the senator had sought to amend it with, among other things, a clause on hiring rights and a proviso banning proselytizing by faith-based groups that get federal money.

Towey said the bill deliberatel y did not address the issue so as to leave "the whole civil rights landscape untouched."

Opponents of the bill wanted to bar faithbased organizations from hiring only those who supported their beliefs, he said.

ran 50 pro-life candidates and 21 pro-abortion or mixed record candidates. Nearly 60 percent (29) of the pro-life candidates won.

Two pro-abortion and one mixed record candidates won in very safe Republican seats. One pro-abortion candidate won in a close race.

In the State Senate, more than 50 percent (6 of 11) of the pro-life candidates won and all five pro-abortion Republicans lost.

That being said, most Republicans lost their races overall in this increasingly solid Democratic state. But even among the losers, pro-life Republicans fared significantly better than pro-abortion Republicans. In House races, pro-abortion Republicans lost their seats, on average, by an 11 percent greater margin than pro-life candidates did.

This significance of the marginal benefit of a pro-life position for Republicans is seen

greatest in the statewide races. Republicans lost all seven partisan statewide races , but the largest number of votes went to the two most identifiably pro-life candidates.

The candidate with the strongest and most public pro-life record , Republican State Senator Tom McClintock, won significantly more votes than any other Statewide Republican candidate: 100,000 more than the next highest vote getter, pro-life candidate for governor, Bill Simon; 175,000 more than pro-abortion Republican candidate for Lieutenant Governor, Bruce McPherson; and 350,000 more than pro-abortion Republican candidate for Treasurer, Greg Conlon.

McClintock lost by three-tenths of one percentage point to pro-abortion Democrat Steve Westly for State Controller. That margin may even decrease as provisional and late absentee ballots are still being counted. Westly is a former EBAY executive who now runs his own private charitable trust and is a Board of Trustee member of the University of San Francisco.

McClintock was outspent nearly eight to one and tarred as an "anti-choice" zealot.

Normally abortion would not be at issue in the Controller's race, but Westly spent millions of his own money attacking McClintock's pro-life record and touting his own uncompromising pro-abortion views. Westly even proposed during the primary, using his office to force Catholic institutions to provide abortions.

McClintock also was the only statewide Republican candidate to receive greater than the total number of votes cast for Republicans in all House races, indicating that he attracted a significant number of crossover voters.

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ture — were discussed at a Nov. 9 conference in Washington sponsored by the Cardinal Newman Society.

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U.S. lawmakers urge Putin to p rotect relig ious rig hts in Russia

MOSCOW — A letter from U .S. lawmakers to Russian President Vladimir Putin urging protection of religious rights won praise fro m a Vatican diplomat in Moscow said.

"I think this is an initiative th at can help us ," said the diplomat, who asked not to be named. "This is well done."

The Nov. 7 letter, signed by 17 members of the U.S. Congress, urged Putin to "take corrective measures to ensure the rights of all believers , including those from minority faiths, to practice their religion without distinction, and see the end to discriminatory denials of visas to religious workers from select minority rel igious communities."

While grateful for the letter 's appeal on behalf of Russia 's religious minorities , a spokesman for the Archdiocese of Moscow said the church's situation was unlikely to improve until a rapprochement is reached with the Orthodox "With the bureaucrats we get along well," said the spokesman, Father Igor Kovalevsky. "Our biggest problem is our relations with the Russian Orthodox Church. " Since April, four Catholic priests and one bishop — all foreigners — have been expelled from the country. The Russian government has provided no explanation for the expulsions, other than defending its right as a sovereign nation to control the comings and goings of foreigners .

British cardinal to use U.S. Renew p rogramto rey italize archdiocese

LONDON — Cardinal Cormac Murphy-O'Connor of Westminster announced plans to use Renew International , the parish-tevel faith renewal progra m developed by U.S. Msgr. Tom Kleissler, to spirituall y revitalize the archdiocese.

The cardinal announced his plans in early November to 400 archdiocesan priests gathered at a three-day conference in Bognor, a seaside town on the south coast. He said the program was designed to reinvigorate and build up the church through small groups of parish-based, "faith-sharing" communities.

The program will be implemented in 2003 at a cost of about $350,000, the cardinal said. The program will allow parishes to give Catholics more opportunities to discuss and study Scripture , dev elop communal prayer life, deepen knowledge of the faith and attend retreats.

Drug baron cleared in murder of Cardinal Posadas of Guadalajara

MEXICO CITY—A Mexican federal judge has absolved drug baron Benjamin Arellano Felix of involvement in the 1993 murder of Cardinal Juan Jesus Posadas Ocampo for lack of evidence. Jud ge Humberto Venancio Pineda 's Nov. 13 decision confirmed an earlier ruling by a district judge that was appealed by the attorney general 's office.

The decision marks the end of attempts to convict Arellano in the death of the cardinal in a hail of bullets while sitting in his vehicle at Guadalajara 's international airport in May 1993.

Over the years, several official investigations have concluded that Cardinal Posadas was killed by mistake during the confusion of a shootout between the Arellano drug cartel and a rival

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VATICAN CITY — The Vatican announced that Zambian Archbishop Emmanuel Milingo will resume his public ministry Nov. 21, ending more than a year of penitential isolation following his return to the church.

In a brief Nov. 15 statement , the Vatican said the archbishop would preside at a public Mass for the feast of the Presentation of the Blessed Virgin Mary at an 1 lth-century Cistercian abbey about 60 miles southeast of Rome.

In mid-September, Archbishop Milingo, 72, returned to Ital y from Argentina, where he had been praying in a house mn by the Focolare movement. He has remained out of the public view except for a Sept. 30 Italian television interview in which he said he was eager to resume his faitli-healing ministry and that he prayed for the woman with whom he had a short-lived marriage last year. Archbishop Milingo renounced the marriage and his brief alliance with the movement of the Rev. Sun Myung Moon in an August 2001 private audience with Pope John Paul U.

Vatican orders addition of one year fj in canon law degree p rograms

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President Vladimir Putin speaks in Moscow Nov. 10.

group headed by Enrique "EI Chapo" Guzman. Posadas The absolution of Arellano partially supports the argument of Cardinal Ju an Sandoval Iniguez of Guadalajara, who has long contested the official version of events. He claimed Cardinal Posadas was killed by a third group of gunmen who were using the drug battle as a cover to target the cardinal.

Many in Galway suppo rt return of fo rmerbishop who fathered child

DUBLIN , Ireland — The majority of people in the Galway Diocese believe former Bishop Eamonn Casey, who resigned in 1992 and left the country, should be allowed to return home , said results of a survey.

Bishop Casey resigned in 1992 after admitting he had a teen-age son from their 1 970s romance. The bishop admitted using nearl y $50,000 of diocesan money as part of $100,000 he paid in child support and legal fees Following his resignation , Bishop Casey served as a missionary in Ecuador until 1998, when he moved to a parish in London. Friends of the 75-year-old bishop have said that he wants to return to Ireland.

The survey of 400 adults living in the Galway Diocese found that 44 percent of respondents believ ed the bishop should be allowed to return to Galway to retire. Nineteen percent believed he should be allowed to return as an active priest, 11 percent said he should be allowed to return as an active bishop.

Group p repa ring student life g uidelinesfo r Catholic colleges

WASHINGTON — Catholic colleges should not only scrutinize their academic and theological programs, but they should also pay close attention to what is happening on their campuses outside of the classroom, according to the Cardinal Newman Society.

The organization, which promotes the Catholic identity of Catholic colleges and universities, is working on a document of student life guidelines they think would help colleges to clarify what should and should not be happening on their campuses.

The document, in the works for the past two years, is expected to be completed early next year and then submitted to the U.S. bishops. Many of its topics — campus-sponsored programs and activities, student conduct, hiring of student affairs personnel and promotion of a Catholic cul-

VATICAN CITY — The Vatican has ordered the addition of at least one extra year of studies to programs offering Vatican-authorized degrees in canon law, saying too many students lack the necessary background in theology and Latin.

The Congregation for Catholic Education, in a decree approved by Pope John Paul II, said the previous course of studies was judged inadequate in preparing students. "The juridical formation of the students did not reach that degree of knowledge of the law of the church that is needed today to perfonn those ecclesiastical functions which require a specific preparation in canon law," said the decree, published Nov. 14.

Beginning with the 2003-2004 academic year, universities in Rome and around the world that offer Vaticanauthorized degrees will require three years of study for a licentiate degree instead of the current two years.

French bishops urge safe- drMng campa ign to reduce injuries

PARIS — France 's Catholic Church has urged drivers to avoid making cars "instruments of death" after new figures confirmed the country had Europe 's worst auto accident rate.

"The car, the buck, the motorbike have become expressions of power, intolerance, exhibitionism and sometimes violence.

Drivers are showing sentiments and attitudes they don 't adopt in daily life," the bishops ' social commission said in a statement.

Archbishop sees challenges, seeds of hope in East Timor \isit

ANCHORAGE, Alaska — On his second trip to East Timor, Anchorage Archbishop Roger L. Schwietz said he saw sobering challenges facing the new nation but also seeds of hope in the work of Catholic Relief Services.

The Massachusetts-size nation, the eastern half of an island situated on the southern edge of the Indonesian archipelago, achieved full independence in May. It had been occupied b y Indonesia since 1975, and prior to that had been a Portuguese colony since 1520.

CRS, the U.S. church 's overseas relief and development agency, has worked in East Timor for decades. Archbishop Schwietz is on the executive board of CRS and has now visited East Timor twice to look over its program there, for a week in February and again last month. He said his most recent trip left him sobered at the prospect of "so much work to do" in East Timor, a land that has endured grinding poverty and episodes of brutal violence in its quest for independence.

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Need to Revise or Write Your Will?

Dear Friend, If you need to write or review your estate plan, we encourage you to call the Office of Development of the Archdiocese of San Francisco.

The Archdiocese will provide you with a free estate planning kit on request. Though not a substitute for legal advice, the kit offers a clear review of basic estate planning issues important to those who wish to protect those they love from unnecessary court costs, taxes, delay and dissension.

In addition , the Archdiocese also offers detailed and confidential information on the tax and income benefits of charitable remainder trusts and other techniques that give you tax and income benefits now, and help good causes later.

Once you have taken care of your family 's needs , we hope you will remember your parish and other ministries of the Archdiocese in your will or living trust. Bequests make sure that future generations will have at least the same level of Catholic education and formation we enjoyed when vocations were plentiful and costs were lower. Th at was our endowment.

Your bequest endows the future .

PLANNED GIVING COMMITTEE A RCHDIOCESE OF SAN FRANCISCO

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P.S. If you have already included your p arish or other ministries of the Archd iocese in you estate p lan, please let us know by calling (415) 614-5580.

Trappist monk, S.E priest

Father Simeon Chang, 84, dies on visit to his homeland

By Marta Rebagliati-Ribbeck Father Simeon Chang, a retired priest of the Archdiocese of San Francisco and former Trappist abbot in Hong Kong, died of a sudden illness in Beijing Nov. 2 while on a visit to his homeland . He was 84.

Father Chang served as parochial vicar at St. Monica Church , San Francisco, from 1976 until his retirement in 1993. He had been living at St. Monica 's until late summer when he returned to China. A funeral Mass was celebrated at the New Clairvaux monastery in Vina, CA and a Memorial Mass was celebrated at St. Monica 's Nov. 16.

Simeon Chang was born in China on September 2, 1918. As a child , he lived with his parents , Kasbar and Elizabeth Chang, four brothers and three sisters fifty miles outside Beijing. "A beautifu l and hill y part of the country, " Father Chang, said in an interview on the occassion of the 50th anniversry of his ordination. Six hundred years ago, his converted to mother 's ancestors Catholicism. Almost everyone in the town where his mother grew up was Catholic.

At the beginning of the 20th century, his mother 's town found itself under siege during the Boxer rebellion. Defenseless, the townspeop le gathered in prayer. To this day the town celebrates with a Mass, fireworks and other festivities to mark their deliverance. Inhabitants say that the Boxers reported seeing a huge army of soldiers in white garments on horseback and disbanded in tear.

Other towns were not spared. In six months, the Boxers killed 30,000 Christians . One night when Father Chang 's grandfather was away from home, the Boxers killed his grandmother , a grand uncle and two grand aunts. "Twenty-six people were killed altogether that night. The Boxers killed them because they were Catholic ," Father Chang said. "They are martyrs!"

He said heavily armed Boxers sifted through the houses asking, "Are you Catholic?" If the response was affirmative they replied, "Do you want to continue being Catholic?" All those who faithfully held on to their beliefs were decapitated. With admiration , Father Chang exclaimed: "They were decapitated. They could have lied , but they didn 't."

As a five-year-old, he became very ill. Father Chang recalled vaguely, "It was a summer night, the moon was shining and the doctor told us that I was to die the next day. I remember peop le crying and suddenl y my mother asked me: 'Do you want to live?' I said yes. 'Then kneel and repeat after me this prayer: Lord if you save me, I will be your priest. '" "And so I did , that 's all I remember," Father Chang said. " The next day, I was cured!"

Elizabeth Chang instilled in the small child the faith and the perseverance necessary to enter the seminary.

She was well aware of the sacrifices that the family and the future seminarian would have to endure . The Trapp ist rule imposed stringent restrictions on the young men and their families. No family visits were allowed , nor any kind of correspondence or personal contact. "It was very clear to her what lay ahead," Father Chang observed.

The day he finished high school , young Simeon Chang was reminded of his promise. "It 's time to go," his mother said. Stoically she did not walk her son to the entrance of the house. "She did not come with me to the gate to , see me off. She thought it would be too difficult ," he said.

At the age of 18 Simeon Chang joined the Trappists and attended Our Lady of Consolation. For three years his mother did not call or write. "One day I was in the yard working. I knew my mother was behind the wall, because I could hear her. A relative of mine, a priest , was in the monastery giving a retreat and he accompanied my mother to see the abbot to beg for a visit.

She begged for three days to no avail and left in tears that same night , completely disillusioned only to die a few days later."

Father Chang would later find out that the abbot

had been afraid the young monk would abandon hisi vocation and leave if he saw his mother.

Training for Father Chang continued but World War• II and the later civil war between Nationalists and1 Communists made progress very difficult and dangerous. Fifteen students , among them Father Chang, were>¦ transferred to a monastery in Young-Kia-Ping. A few' years later , Communists killed 32 monks at Our Lady ofr Consolation . Had Father Chang remained at that places he most likely would have been killed. His life was; spared one more time.

As civil war raged, his superior ordered Father Chang to get help . With the help of an American gener-• al , Father Chang arranged for four planes to evacuatei the local bishop, all nuns , monks and supplies needed toi settle down again in Beijing. "I even loaded cows in thei plane along with the wine we produced and cases uponi cases of books ," Father Chang said.

"The Boxers killed them because

they were Catholic. They are martyrs! . . . They were decapitated. They could have lied , but they didn't " Father Chang was then ordered by his superior to take some priests to Hong Kong. For some priests a final destination was the United States and then Canada where they would stay to regroup, await a break in the situation, raise some money and go back to continue with their lives , but never back to China.

Father Chang arrived in San Francisco for a short stay on Marc h 17, 1950. After more than three years in Canada and touring many U.S. cities, Father Chang was summoned back to Hong Kong. He had raised $50,000, enough to finance start up costs to build a monastery in Hong Kong.

In almost four years, the monastery was completed.

Later on , the living quarters for the monks had to be upgraded . Father Chang visited the owner of the Miller brewery who wrote a check for another $50,000 to complete the project.

In recognition of his heroic efforts , tenacity in the face of adversity and ability to maintain the solvency of the monastery, Father Chang was elected Superior General . "I really did not want to be elected, but it was God' s will," Father Chang said.

The monastery benefited greatly from a contract with the Hilton Hotel , which allowed the monk s to provide them with milk, agricultural products , veal, eggs and turkeys. Later on two monks went to Japan to learn how to make vanilla cookies. The recipe for the Trappist cookies is a well kept secret in Hong Kong nowadays.

The result is a crunchy, sweet and aromatic cookie sold to this day throughout the world.

The Constitution protected the rights of the peop le to worship in Hong Kong. However the conditions of people in China were quite the opposite . Thoughts , prayers for their welfare and visits were part of Father Chang 's routine. "We had to give our friends spiritual and moral support. The underground Church encountered many difficulties," says Father Chang.

Father Chang remembered two brothers who were his students in the monastery in China , Father Placid and Father Maurice. Father Placid was imprisoned in China for celebrating a Mass that congregated nearl y 1,500 peop le. Over 5,000 policemen surrounded them and massacred one hundred of them. Father Placid was sentenced to go to jail for 13 years as a result of this public Mass. The sentence was reduced thanks to pressure from the international community. Later on during the demonstrations in Tiannamen Square both priests provided sp iritual support to the student protesters.

After his ten years as Superior and largely as a result of the hardships he endured since his departure from home as a youngster, Father Chang asked to be allowed to delegate his responsibilities to another Superior. The Abbot General in Rome was reluctant to agree. "This was the worst year in my entire life," admited Father Chang, "I felt lost. " Against the desires ol many but accepting the challenge to live as a diocesan priest , Father Chang left Hong Kong for good and came to live in San Francisco. In 1976, Archbishop Joseph McGucken assigned him to Saint Monica Church in the Richmond district. "I reall y did not want to be downtown , nor in Chinatown ," said Father Chang. As an associate pastor, Father Chang accepted parish duties. He established a Legion of Mary and was in charge of the CCD. He returned to China many times to visit relatives and friends. "People here don 't really know what goes on in China and how impressive the faith of the Chinese is," said Father Chang. "During one of my visits, I asked a niece to gather all the family to celebrate the Eucharist together." Father Chang insisted that all 200 members of the family should gather for the occasion. The niece summoned everyone she could. That Sunday, 160 people reunited with courage to celebrate. Father Chang was so moved at the sight that for the first five minutes, he did not say a word. To his surprise all of them were able to recite the Confiteor and all the parts of the Mass in unison. "I had to baptize them and marry them. They begged me to," he said. "It was some kind of emergency. They wanted to be saved."

On the occasion of the 50th anniversary of his ordination , Father Chang said, "If I had to thank one person on this day, I would thank my mother who is in heaven.

I pray to her several times a day and I give thanks to God for her. I would not be a priest if it were not for her."

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Thanksgiving turns pope's thoughts to environment VATICAN CITY (CNS) — Pope John Paul II said Thanksgiving was a good moment to reflect on the duty to protect the environment even while harvesting its fruits.

"Safeguarding the created world is something everyone should feel involved in," the pope said during a Sunday blessing from the Vatican Nov. 10, the day celebrated as Thanksgiving this year in Italy.

"We need an authentic cultural conversion in this regard : From an indiscriminate exploitation of resources

there is a need to convert to a responsible administration of the goods of creation," he said.

The pope, noting that the United Nations has declared 2002 the "International Year of Mountains," said environmental protection of mountains is an especially delicate and important task.

"Mountains have always been able to fascinate the human spirit, so much so that in the Bible they were considered a privileged place to meet God," he said.

"Mountains constitute a patrimony for all people and should be respected, loved and carefully safeguarded by

everyone. This is, in fact, a common resource whose protection is precious for all humanity," he said.

Today, he said, mountains are much more than vacation spots around the world. They represent a working environment for many people, who face particular hardships of loneliness and isolation, he said.

The pope said farmers should also be especially remembered on Thanksgiving. Agricultural workers , although often ignored in the modern industrial society, deserve widespread appreciation for the work they do for all humanity, he said.

Many thanks...

welcome people of so many traditions to celebrate the gifts we have received from God. At the Eucharist we say thanks for all these gifts to our gracious and loving God." "We must always be open to the richness and newness and creativity God fills us with in his church, with our fellow disciples from all over the globe . . . We imitate him being generous as he has been - by giving our gifts to others."

The "Thanksgiving Around the World" celebration "shows we are one community despite our diversity and it gives witness to the multicultural character of the archdiocese," said Noemi Castillo, director of Ethnic Ministries for the Archdiocese of San Francisco, which sponsored the event.

Equally important, Ms. Castillo said, 'The event leads to intercultural dialogue and communication. They have a sense of ownership of the event because they are part of the planning. I am the facilitator and catalyst but they put it together.

They have a chance to showcase their culture and the gifts they bring to the archdiocese. They are proud that they are recognized."

The Archdiocesan Filip ino Choir, the Korean Choir of St. Michael Church and the Tongan Choir joined to sing at the

liturgy as the multicultural choir, originally formed for the Jubilee 2000 Mass at Pacific Bell Park.

Each year, Ms. Castillo said, the Ethnic Ministries Office sponsors a major event bringing together the whole range of ethnic groups in the archdiocese. The first was "Christmas Around the World." The office is now in the initial stages of planning an event for next year.

¦ Continued from cover celebrated by Archbishop William Levada and 25 priests from a variety of ethnic backgrounds.

In his homily, Archbishop Levada drew a parallel between the Chusok rite and the Catholic observance of November as the Month of All Souls. The celebration of Thanksgiving in the United States comes at a time when the Church remembers "the faithful departed - our parents, our grandparents, our ancestors - who have given us so much, who have given us life in the flesh, our faidi," he said.

With the "beautiful customs and rituals honoring our ancestors," he said, "we are brought together in the Eucharist.

What Eucharist means is to give thanks to God." "How lovely it is to see people from so many different backgrounds, ethnic groups, languages to come together and share the gifts we have received... those gifts which in particular we celebrate in this season of thanksgiving," Archbishop Levada said.

"In a largely secular society, how beautiful it is for us to

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struggle to earn less than one dollar a day, this is a disaster in itself.

"I worry about finding food for my baby, but when you don't have it, you have no choice. I worry about her constantly, but I can't do anything about it ," says Maritza Rodriguez, 24, of her 15-month-old daughter, Giselle.

Giselle's hair is falling out from malnutrition and protein deficiency.

Many families have drifted down from the major coffeeproducing areas in the mountains , as jobs are gone now. Coffee prices are at the lowest they ' ve been in 100 years , forcing farmers to reduce their crops and leaving no work for generations of coffee pickers.

Two years ago, the Herrara family moved from the coffee plantation to a small slum in Matagalpa. At least 220 families have moved from the mountains to the slums in the past two years. Desperate for work and food, they wait... and pray... and hope.

In drought-stricken Nicaragua, a hungry crowd clamors for food supp lied

by Food For The Poor before it runs out.

Aura Herrara doesn't have much to be rJiankfulfor. She and her four children live in a black plastic tent and sleep on a piece of plastic on the dirt. Her children often cry from hunger.

But Aura's faith allows her to survive the pain of seeing her children slowly starve. Her faith is there even when the food is not and her children cry for something to eat.

"The children beg, 'Mama, can we get some food?' I tell them, 'You have to be strong because there's nothing I can do.'" she said.

has reached a critical stage.

Drought, a continuing coffee crisis and food prices that doubled in the past three months have taken their toll.

More than 14 have died from starvation in the past month in Nicaragua alone, and many more have died in neighboring countries.

One grandmother, Santiaga Murilla, fears her 15-month-old grandson will die if he falls sick because he is so malnourished.

"When the children cry because they are hungry, all I can do is cry along with them, because I have nothing to give them to eat," she said.

"I have hope and faith that God will give us our daily bread.

I have faith in Him and give thanks even when the bread doesn 't come daily," said Aura.

Magnitude of Crisis Conf irmed

The famine in northern Nicaragua, where Aura lives,

A new report by the United Nations warns that a hunger

crisis has affected 8.6 million people in Central America.

Worst affected are the poorest rural areas in southern Guatemala, northern Nicaragua and south of Honduras to El Salvador. The UN found

"The children beg, 'Mama , can we get some food?"' says Aura Herrara. several communities suffering from the string of disasters plaguing Central America these past few years â&#x20AC;&#x201D; from hurricanes to earthquakes to a coffee crisis â&#x20AC;&#x201D; leaving severe food shortages. In Nicaragua alone, food prices have increased while jobs have dwindled. For the poor who

"I ask God to give me strength and provide us with our daily bread," said Ernesta Herrara, 27.

"Life was better in the mountains because we used to work in the coffee haciendas.

But now there is no work. My children cry because they are hungry. All I can do is ask God to give them strength to hold on," said Herrara whose 5-year-old son, Victor, weighs only 30 pounds.

Fon Can Make a Differeme As followers of Christ , we often read the headlines and wonder how we can help.

God's word commands us to help those in need. "If someone who has worldly means sees a brother in need and refuses him compassion, how can the love of God remain in him?"(l John 3:17)

in Central America 'I can ' t imagine how agonizing it must be to watch your childre n slowly starve ," Mahfood continues. "When my grandchildren visit and ask for something to eat all I need to do is open the refri gerator. I don 't have to watch their cheeks grow hollow, their hair fall out or their ribs protrude from hunger."

Desperate mothers pray for food for their little ones.

But in practice, how can North American Christians help meet the urgent need for food in Central America today?

One Christian ministry is providing a way to meet those needs and share God's love.

Food For The Poor has been helping the poor in Central America and the Caribbean for years.

based programs. With their help, Food For The Poor is able to assess the needs and get aid to where it 's needed most in a quick and costeffective manner.

Your support of Food For The Poor allows them to feed the hungry children.

"/ worry about finding food for my baby/ ' says Maritza Rodrigu ez.

To the desperate mother praying that her children won ' t die of starvation, evidence of God's love and faithfulness comes in the form of bread. To the hungry who begin to question whether God really cares about their misery and suffering, a warm meal fuels faith.

When disasters strike — such as the droug ht plaguing Central America — Food For The Poor is able to respond quickly. The 20-year-old ministry has developed a relationship with local clergy, missionaries and other church

Robin Mahfood , president of Food For The Poor, says, "Most people don ' t understand what it's like to be truly destitute. The poor pray to God sincerely to give them food every day. Their faith is amazing. They believe our Lord will send help even when there 's no evidence of it coming.

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Through your support of Food For Th Poor, you can save a child's life and cement the faith of mothers like Aura and Ernesta who are praying their children won 't die. Just $70 will provide lifesaving food to keep children alive.

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MATAGALPA, NORTHERN NICARAGUA — "That 's it. I hove no more food today,"

The anxious trowd presses against the sides of the white Toyota pick-up truck as Father Louis Velasquez finishes handing out rations of flour, cereal, milk and wheat. Gradually they turn away, their faces drawn with disappointment. Father Velasquez looks at the crowd and sighs.

"The hunger has gotten worse.

Much wors e," he says.

Food For The Poor works with clergy of various denominations to distribute food in the areas most affected by the drought in Central America.

"The hunger has gotten worse.

Much worse." ¦

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"Most of the help we get is from food For The Poor, and we 're able to help those poor communities and the people by the roadside," says Father Velasquez.

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The children cry because of the hunger pains

Bishop's rescue prompts call for peace in Colombia BOGOTA, Colombia (CNS) — In the aftermath of a Colombian bishop 's rescue fro m guerrillas , the nation 's hierarch y renewed its willingness to mediate a peace accord and called for an end to widespread kidnapp ings.

Army and national police forces on Nov. 15 rescued Bishop Jorge Jimenez Carvajal , president of the Latin American bishops ' council , and Father Desiderio Orjuela after they had been held for four days. The two were kidnapped Nov. 11 in the bishop 's Diocese of Zipaquira while they were traveling to a religious service 35 miles north of the capital , Bogota.

About 350 soldiers and national police partici pated in the rescue operation.

Troops brought the two churchmen to a military base in Bogota, where they were released to church authorities.

"God granted me life once again so I

can put it at the service of my homeland ," an unshaven Bishop Jimenez told reporters at an impromptu press conference upon arrival at the base.

In an interview with Associated Press after his rescue , Bishop Jimenez praised Father Orjuela for remaining with him althoug h the guerrillas gave the 68-yearold priest the option of being freed.

The bishop told AP that a 17-year-old guerrilla showed compassion for him , rubbing his feet to restore warmth and saying he was sorry for the bishop 's suffering. The youth also asked for help in abandoning the guerrillas , said the bishop. He said the youth died in the firefight accompany ing the rescue.

Cardinal Pedro Rubiano Saenz of Bogota , president of the Colombian bishops ' conference , thanked the government and security forces for rescuing Bishop

Court dismisses defamation claim Trial set for p riest's retaliation claim Ajury trial is scheduled to begin Nov. 25 in San Francisco Superior Court to consider Father John Conley's claim that he suffered retaliation from the Archdiocese of San Francisco for reporting to civil authorities an incident of suspected child sexual abuse in 1997, Last month, a San Francisco Superior Court judge threw out Father Conley's related claim that he was the victim of defamation by the Archdiocese.

Ruling on a summary judgment request f iled by lawyers for the Archdiocese, San Francisco Superior Court Judge James Robertson on Oct. 25 dismissed the priest's claim of defamation against the Archdiocese as a cause of action. At the same time, the judge ruled that a trial could proceed on the issue of retaliation.

In the unusual case of a priest suing his archbishop , Father Conley claims he was punished by being placed on administrative leave for reporting an incident of suspected child abuse after he witnessed a priest wrestling with a male teenager in November 1997.

The Archdiocese of San Francisco maintains that Father Conley was placed '" ¦

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In a January 12, 2001 story in Catholic San Francisco, Jack Harnmel, Archdiocesan General Counsel, said, "When Father Conley brought the wrestling report to the attention of officials at the Archdiocese, we immediately instructed him to telephone the civil authorities, and he did so from the Chancery offices."

In public statements, the Archdiocese has maintained that it told Father Conley to report the incident to authorities and publicly praised him for bringing the report forward.

Harnmel, added, "Father Conley subsequently was placed on leave for reasons unrelated to his reporting of the wrestling incident."

While on administrative leave, Father Conley resided at the Archdiocesan retreat center before taking up residence at St. Philip the Apostle Parish in San Francisco, where he has served as parochial vicar for more than two years. ¦'

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Jimenez and Father Orjuela and asked the government to do a better job fi ghting poverty, unemployment , injustice and corruption , which can lead peop le to join outlawed groups.

A statement by the Latin American bishops ' council Nov. 11 attributed the kidnapp ing to the Revolutionary Armed Forces of Colombia , or FARC. The bishops have been involved in mediating talks between the government and guerrilla groups , including FARC. Negotiations between the government and FARC broke off at the beginning Colombian Bishop Jorge Jimenez Carvajal smiles as he is surrounded by media after being rescued from the of this year, sparking viohold of leftist rebels Nov. 15 outside of Bogota lence.

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Straggling to survive

Religious app eal fo r hel p with $6. 8 billion pension shortf all

B y Evelyn Zapp ia Since 1988, the National Reli gious Retirement Office has take n on a feat harder than trying to change the direction of a herd of charg ing elephants —struggling to eradicate the retirement shortfalls of U.S. reli gious orders.

Each year the amount rises, as does the number of retired religious.

Retirement funds for reli gious are underfunded b y a staggering $6.8 billion and that total is expected to rise "because of investments recentl y hard hit in the U.S. stock market," said Most Precious Blood Sister Janice Bader, project director of retirement services.

Generations of children reaped the rewards of a Catholic education while the religious sacrificed and dedicated themselves to the future leaders of the country.

"Today, most religious orders are having a difficult time to just make ends meet," said Sister Janice. Out of 530 women congregations , 78 women congregations are inadequatel y funded. And out of 153 men congregations, 33 are inadequately funded. "These religious are in serious need," said Sister Janice, suggesting most are living close to poverty level.

"To assist religious congregations in imminent crisis," is one of the goals of the NRRO, which is based in Washington, D.C. "We are trying to target and encourage those with the greatest need to apply for assistance," said Sister Janice.

More than 40,000 brothers, sisters, and order priests are over 70 years old.

More than half of all religious are over 50. The wage earners are dwindling, and the gap between income and expenses keeps widening.

"Things seemed to work well when there was enough of us," said Sister Janice, referring to the 1950s when the young took care of the few elderl y reaching retirement. "Nobod y thought the trend in reli gious would shift so dramatically, " Sister said.

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' When there was enough of us, ' the young worked for meager salaries, or no salaries, and no retirement benefits , she said. Religious who worked in hospitals, schools, parishes, and social services were excluded from Social Security until 1970, according to Sister Janice.

Consequently, many of the religious began contributing to Social Security late in their vocations. Today, the average Social Security payment to retired religious is $3,579 per year, as compared to $10,398 for lay people.

The lack of retirement funding for religious has "forced many to sell property, even mother houses, anything to close the gap a bit," said Sister Janice.

Ironically, many of the religious who receive so little from Social Security saved government billions of dollars when they taught in Catholic schools.

The National Catholic Educational Association projected for onl y one

Navajo school in danger of closing CHICAGO (CNS) — A century-old school founded by St. Katharine Drexel on a Navajo reservation in Arizona is danger of closing unless it can raise $250,000 for a new fire safety system.

St. Michael Catholic School sought assistance from Catholic Extension , the largest supporter of Catholic missionary work in America, after the Arizona fire marshal ordered the school to upgrade the system or shut down. The school was started in 1902 by St.

Katherine, the foundress of the Sisters of the Blessed Sacrament, Although residents and alumni have contributed to the cause, the amount is too great, leaving St. Michael in need of outside help, according to Catholic Extension officials. Contributions may be made by designating a gift to St. Michael on the Internet at: www.cathohc-extension.org,or by sending a check to: Catholic Extension/St. Michael School, 150 S. Wacker Dr., 20th Floor, Chicago, H 60606.

school year the cost to educate each child nationwide was $6,084. Local, state and federal governments would have been required to spend more than $15 billion if all Catholic elementary school students had attended public schools.

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Today 's reli gious struggle to take care of their own so their elderl y can age with di gnity, while ensuring the charism and mission of each institute continues.

"No one projected the dramatic shift in reli gious congregations or that peop le would be living so long, leaving the religious with the soaring expense of health care," Sister Janice said. The cost of skilled care last year for 5,556 reli gious men and women was more than $228 million.

On Dec. 7-8 , the NRRO will make its annual appeal in parishes nationwide to support the Religious Retirement Fund.

Since the campaign started 14 years ago, over $373 million has been raised , and more than 96 percent of the collection has been distributed among 496 reli gious communities .

"Every religious institute is eligible, unless it is adequatel y funded for retirement ," said Sister Janice. "Religious communities apply to us for grants and more than 96 percent of the collection is distributed to the needy communities."

Send donations to National Religious Retirement Office , United States Conference of Catholic Bishops, 3211 4th Street , N.E., Washington DC 2000 17-1194, Attn: Sister Janice Bader, or for more information regarding the fund call (202) 541-3000.

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O RD I NARY T IME Putting the bishops' charter and norms in perspective Last June , we American Bishops spent our three-day meeting in Dallas grapp ling with an unprecedented issue: reports of sexual abuse of minors by cleric s â&#x20AC;&#x201D; some new, many going back decades - had become the focus of national media attention. In some dioceses the issue was compounded by poor prudential jud gments by bishops and their advisors that led to the reassi gnment of priests who turned out to be recidivists , abusing minors again and again.

In the li ght of these facts, and the righteous outcry from within and without the Church , the Bishops adopted a "Charter for the Protection of Children and Young People." In this Charter the Bishops adopted a number of important measure s, aimed at outreach to victims and survivors of abuse; the development of safe environment programs for children in parishes and institutions; the involvement of qualified lay persons in the assessment and oversi ght of programs and personnel (Review Boards); and the exclusion of clerics who had abused children from ministry in the Church (sometimes referred to us the "zero tolerance " policy).

At Dallas we bishops did not ignore the fact th at we are members of the "College of Bishops" that succeeds the Apostolic College throug h the gift of apostolic succession, conferred in our ordination as Bishops. For this reason, we included in the Dallas documents at the appropriate points the phrase "in accord with the norm of law," recognizing that we are not "above the law," either in regard to the crimes of child abuse committed in the United States, or in regard to the Church' s universal law, drawn up in a Code of Canon Law numbering 1752 "canons" (in the Latin church), specifying the norms and procedure s by which the Church strives to ensure good order, discipline , and the protection of the ri ghts of individuals , institutions , and the Church herself. (There is a separate, similar code of laws for the Eastern Catholic Churches that takes into account the different liturg ical practices and structures of these churches.)

Recognizing that the objectives of the Dallas Charter could not quickl y be accommodated by the universal law of the Churc h, the Bishops ' Conference adopted a companion document called "Essential Norms ," in which we attempted to do two things: provide a framework that would allow us to implement the Charter, particularl y in regard to the exclusion of priests guilty of sexual abuse of minors, through local administrative actions of the bishop himself; and gain the approval of the Holy Father for those procedure s that required some variance from universal Church law, by having the "supreme lawgiver" in the Church approve these as "particular" law for the United States. In this way another objective coul d also be achieved: the establishment of "particular " law for our country would oblige all those who exercise authority in the Church to observe these norms of law, just as we are obliged to observe the norms of universal law.

After four months of stud y, the Vatican authorities , acting on behalf of the Hol y Father, gave the U.S. Bishops a response to our request. They neither rejected the norms (as the media so often insisted , even after the most patient exp lanations), nor approved them (the technical term "recognitio " is used for such approval , which is necessary before we Bishops can decree the new laws in question). Rather, recognizing the importance of the concerns we addressed, they proposed a "Mixed Commission " to discuss concerns about conflicts between our proposal and canon law, and to work out solutions that mi g ht gain the approval both of the Bishops and the Holy See. As one of the four representatives of the U.S. Bishops to this Mixed Commission , I arrived in Rome for our hastil y scheduled meeting the first week of November with a mixture of hope and realism. The reception we encountered from the four members of the Mixed Commission representing the Holy See could not have been more cordial , and , as it turned out , hel pful.

Their princi pal concern was to point out that our objectives did not require us to create new, distinct canon law for the United States; rather they indicated how the procedure s of canon law already in place, and especiall y the tribunals of the Congregation for the Doctrine of the Faith set up to imp lement the Papal decre e Sacramentorum sanctitatis tutela (Safeguarding the sanctity of the sacraments), could serve our situation in the United States and elsewhere, as they were designed to do.

The use of the universal procedure s of Church law provides a response to the criticism by Church canon lawyers in the United States that the rights of priests are not adequatel y protected in the Dallas Charter and Essential Norms. These ri ghts involve the definition of sexual abuse of minors , the right to a canonical advocate (or defense attorney), the ri ght to a presumption of innocence until guilt is determined (where the facts may be in question), and the right lo an appeal. Above all , the representatives of the Holy See pointed out the importance of the princi p le of Church law that require s a canonical trial whenever there is question of a penalty (such as the maximu m penalty for a priest: dismissal from the clerical state) that is permanent. Only in this way can the above-mentioned protections be guaranteed according to the norm of law.

We bishops had considered ourselves impeded from using the procedures of canonical trial s for the great majority of cases facing us because of the canonical statute of limitations , which is currentl y set at ten years after the abused person reaches majority (18 years old).

In this matter we were informed that it is the practice of the Congregation of the Doctrine of the Faith to dispense from this statute when the Bishop offers the appropriate pastoral reasons for such a course of action.

With this information , the principal obstacle to using the current procedure s of Church law ,was overcome.

Zero tolerance . . .

reformed. He said he removed that priest after the Dallas meeting but continued to hope that there could be a means of reinstating him. Without that possibility, he said, he had to oppose the norms.

Cardinal George said that possibility does not exist. "I think we are committed since Dallas to removal from ministry in every one of these cases," he said.

Auxiliary Bishop Joseph M. Sullivan of Brooklyn, N.Y., repeated concerns he had expressed in Dallas that the charter and norms drive a wed ge between a bishop and his priests.

Bishop Sean P. O'Malley of Palm Beach , Fla., called !the charter and norms "a corrective to an approach in the past that proved very inadequate. " Approval of the p p norms, he added, demonstrates that the app lication of the o X o, charter is not just a matter of rel ying on the good will of cfl z CJ bishops , but it allows the bishops "to say we indeed have a national policy."

At a follow-up press conference , Bishop William E. Cardinal Francis E. George addresses a question from a colleague at the. bishops' meeting Nov. 11 in Washington. Lori of Brid geport, Conn., said the bishops anticipate receiving Vatican confirmation of the norms, giving them He was a member of U.S.-Vatican commission. the force of church law throughout the United States, before the end of the year. such a recommendation is sent to the Hol y See, it Bishop Doran said it may take about 18 months to should come from the whole body of bishops. The pro- gear up U.S. church courts , training lawyers and jud ges, posal was referred to the canonical affairs committee in order to handle the expected cases resulting from the for study. ability under the revised norm s to bring offending priests That committee was also asked to stud y the possibili- to trial. ty of developing step-by-step model processes and docuTo a reporter 's claim that some bishops have actively ment forms to help bishops, especially in smaller dioceses, recruited homosexuals for the priesthood, Cardinal George handle the appropriate legal processes in accord with the said, "We don 't know of any bishops who hav e gone out of requirements of church law. their way to recruit homosexuals. I don't know of any bishBishop Gerald A. Gettelfinger of Evansville , Ind., op who would hesitate to remove from their ranks (as referred to the case of a priest who abused a minor many priests of the diocese) those who are committed to a homoyears ago but is widely recognized as full y repentant and sexual lifestyle."

ÂŚ Continued from cover two-hour discussion of the new norms, stressed that the revisions worked out in Rome by four U.S. bishops and four top Vatican officials strengthened the earlier version the bishops had adopted in Dallas along with the charter.

While the revised charter and norms do not use the phrase, Cardinal George agreed with a reporter 's characterization of the policy as "zero tolerance."

The new document keeps in place the victim assistance ministry, review boards and cooperation with civil authorities contained in the original norms, he said.

The major change, he said , was to add the use of church trials, along with the administrative actions a bishop could take, to remove an offending priest from ministry.

The new norms offer the possibility of lifting the statute of limitations on a case-by case basis for those cases otherwise too old to prosecute. Cardinal George expressed the belief that the large majority of existing cases of child sex abuse by priests fall into that category.

In the debate on the revised norms, bishop after bishop stood to praise the revisions as a refinement and strengthening of what the bishops had done in Dallas.

At the end of the debate on the revised charter, Cardinal Roger M. Mahony of Los Angeles urged the canonical affairs committee of the bishops ' conference to study a proposal to ask Rome to change general church law so that sexual abuse of a minor would be an "irregularity" in law, barring the offender from being ordained or, if already ordained, barring him from ministry.

Bishop Thomas G. Doran of Rockford, 111., said if

Archbishop William J. Levada At our meeting last week in Washington, the Bishops thoroug hl y discussed the proposed changes to the Essential Norms recommended by the Mixed Commission , and overwhelming ly endorsed them. We reaffirmed the Charter adopted in Dallas outlining our policy for the protection of children and young people.

We consider the specification of canonical procedures to be an improvement on the Essential Norms we adopted in June. We welcome the assurance of the Holy See that the revised Essential Norms will be given the necessary "recognitio" promptly.

I have gone into such detail for this important reason.

I consider it necessary to correct the widespread misinformation provided by many media sources. One would think that , in a country dedicated to the principle of law, it would not have been so hard for otherwise gifted and intelligent media mavens to perceive why the rule of law in the Church is important. It has made me reflect seriousl y on the splendid address which the President of our Bishops ' Conference , gave us in Washington , and especiall y in this context on the paragrap h in which he said: "As bishops , we should have no illusions about the intent of some people who have shown more than a casual interest in the discord we hav e experienced within the Church this year. There are those outside the Church who are hostile to the very princi ples and teachings that the Church espouses , and have chosen this moment to advance the acceptance of practices and ways of life that the Church cannot and will never condone. Sadly, even among the baptized , there are those at extremes within the Church who hav e chosen to exploit the vulnerability of the bishop s in this moment to advance their own agendas. One cannot fail to hear in the distance - and sometimes very nearby - the call of the false prophet, 'let us strike the shepherd and scatter the flock.' We bishops need to recognize this call and name it clearly for what it is."

Most ReverendyWilliairi J. Levada Archbisho&-of San Francisco

"Th*knfcsglwlvig Arountud the W«a»-lol" «t St. Mary 's Csvtheelr^l Nlgv, 17.

Clockwise , fro^vn the top! left: Vletwssuviese singers , Chinese Ribbon TjAtocees, Archbishops LevaiclA. receiving the gifts , Cro*tl*si* gifts , the flavgs of kvi^t*y Squish-syse ^Jelng nations , Polish gifts , o. Chinese cl^vicer , the St. Michael 's K'ufeM^ Choir , wneler the direction of Stella Ch^wog.

Photos by Cathy Joyce

_ LCATHOLIC SAN FRANCISCO Statement worth rep eating The following paragrap h (#32) is taken from "Living the Gospel of Life: A Challenge to American Catholics " - a statement by the Catholic Bishops in the United States, published in 1998.

"We urge those Catholic officials who choose to depart from Church teaching on the inviolability of human life in their public life to consider the consequences for their own spiritual well being, as well as the scandal they risk by leading others into serious sin. We call on them to reflect on the grave contradiction of assuming public roles and presenting themselves as credible Catholics when their actions on fundamental issues of human life are not in agreement with Church teaching. No public official, especially one claiming to be a faithful and serious Catholic, can responsibly advocate for or actively support direct attacks on innocent human life. Certainly there are times when it may be impossible to overturn or prevent passage of a law which allows or promotes a moral evil — such as a law allowing the destruction of nascent human life. In such cases, an elected official, whose position in favor of life is known, could seek legitimately to limit the harm done by the law. However, no appeal to policy, procedure, majority will or pluralism ever excuses a public official from defending life to the greatest extent possible. As is true of leaders in all walks of life, no political leader can evade accountability for his or her exercise of power (Evangetium Vitae, 73-4). Those who justify their inaction on the grounds that abortion is the law of the land need to recognize that there is a higher law, the law of God. No human law can validly contradict the Commandment: "Thou shalt not kill.'"

The full text of the statement is available at www.usccb.org.

MEH

What 's next for the homeless?

Proposition N — also known as "Care not Cash" - is a measure that reduces the amount of general assistance money given to individual homeless people to about $59 per month versus the current payment of $395. In the Nov. 5 election, San Francisco voters approved the measure by a fairly large margin, despite its "conservative" content and the fact that it was strongly opposed by many homeless advocacy groups and providers of services to the homeless.

Many of those who work day in and day out with the homeless are opposed to this concept saying that it will only drive the alread y destitute poor to further desperation. Supporters of the measure say that it will direct an additional $13 million dollars into housing and programs that will benefit the homeless and stop the "enabling" of alcohol and drug addictions, which, they contend, is the way about a third to a half of the homeless use this money.

Now that the voters have spoken and the election is over, it might seem time to implement the measure in a way that works. But in the City that knows how to squabble endlessly, it's never over. On this issue, like many other issues in the past, feelings and ideologies are so entrenched that the fight against the proposal will likely go on.

So instead of getting to work and actually doing something to solve the problem, there is a strong likelihood that the losers will say they are still right.

(Campaign rhetoric is so strong, how can you possibly abandon it?) They will devise all sorts of ways to sabotage the new legislation, remain bitter and sulk, and in doing so assure the fact that the homeless will continue to suffer.

Something has got to change. The truth is that the politics of polarization that thrive in this City end up hurting people. The homeless deserve solutions, not more endless and tiresome bickering. All the people of San Francisco deserve better. The inhabitants of "Assisi by the Bay" (a goal articulated by Archbishop Levada) are the most educated and most savvy of any place in the country. Why can 't San Francisco find solutions?

There is hope. Occasionally a flash of genius and problem-solving precision erupts out of the City 's cantankerous bowels. It did once on the homeless issue.

"The Continuum of Care -A Five Year Strategic Plan For Homeless Services 200 1-2006" was put together by a wide spectrum of interests in San Francisco, including homeless people, homeless services providers, City bureaucrats and citizens. This plan is well researched and comprehensive and it can put us on the path to a solution.

The Plan sets out "key strategies " such as prevention, centralized information systems, emergency shelters for individuals and families, preservation and production of affordable housing, integrated health and human services, expansion of economic opportunity and respect for civil rights and diversity..

Even more impressively, over 225 San Franciscans spent more than a year and hundreds of hours putting this plan together. The kind of consensus building that actually delivers a product like the Continuum of Care Plan is unusual in San Francisco.

What is not unusual is the fact that it now has dropped off the edge of the earth, seemingly, and is not part of the public discussion about solutions to homelessness.

We now have an opportunity to bring this detailed work back into the discussion with the passage of "Care not Cash." Hopefully, the citizens of San Francisco will move the discussion forward and unite toward a common goal of finding solutions rather than continuing their usual empty and bottomless political bickering.

George Wesolek is Director of the Office of Public Policy & Social Concerns f o r the Archdiocese of San Francisco.

Disputing death pena lty

ing from our nation 's immoral failure to love all humanity?

True Catholics of conscience resist the actions of these so-called "pro-life" politicians, just as we resist those of the proabortionists.

Bill Yard Coordinator, Faith to Justice Ministry St. Agnes Church San Francisco

In the Nov. 8th issue of Catholic San Francisco, Jesuit Father Walter Burghardt said Biblical justice calls for an end to capital punishment.

This is false. Catholic teaching on the death penalty cannot be changed by Father Burghardt or anyone else. They can, on a personal basis, oppose the death penalty, but they cannot change the teaching which is that the state has from God, the right to use the death penalty if it deems it necesSingle issue politics is destro ying our sary and it is commensurate with the crime. republic. How can an administration that Catholic citizens, jurists , prosecutors advocates pre-emptive strikes to start a war, etc. have every right to apply the death 't follow through on commitments to doesn penalty where they deem it justified. wants to further cut taxes to Afghanistan, Stephen Firenze San Mateo the upper 1% of the body politic , is advocating testing of nuclear bombs, opening up Ed. note : The Catechism of the the arctic to oil drilling and Yellowstone to Catholic Church affirms "the traditional the dirtiest, noisiest, individual snowmoteaching of the Church does not exclude biles for those who can afford it, advocating recourse to the death penalty, if this is destroying our national parks to supthe only possible way of effectivel y port big business, wants to privatize defending human lives against the social security and give money to unjust aggressor. . . However, if nonthe pharmaceutical companies for lethal means are sufficient to defend medicine rather than use Medicare and protect people 's safety from the and ignores the issue of failure of aggressor, authority will limit itself to our health care system run by profit such means. " The Catechism further motives be called pro-life? It is pure incorporates Pope John Paul 's teach—-^-¦¦.¦¦¦¦*™' .' ,,. power and money only. A Jimmy ing in Evangelium Vitae that in modCarter Christian Bush is not. ern penal systems, "the cases in Also taking away our civil libwhich the execution of the offender is erties in the name of the imperial an absolute necessity 'are very rare if war, supporting regimes that destroy not practically non-existent. '" their people for oil e.g., the African countries, and Kuwait. "Pro-life voters score big" is hardly a tj uthful Thank you for your November headline for Catholic San Francisco.

15 editorial condemning the proThis is the most pro-death adminisabortionists. However, you 're mistration I've experienced, even worse taken, in your editorial and election than the Vietnam years. coverage, to label all politicians Mary Margaret Flynn, MD opposed to abortion "pro-life." Many Menlo Park abortion opponents claim to be "prolife," yet the only lives they want to protect are the unborn. Their other In all of the reports I' ve seen of policies are decidedly "anti-life." the recent election, it was interesting Yes, Louisiana candidate Suzie to note that the only one telling of Terrell opposes abortion; however, the gains by pro-life candidates she also supports increased funding appeared in Catholic San Francisco. for the U.S. military, increased petroJack Smith's excellent front page leum production , and making article noted the gains in the various President Bush's tax cut permanent. states, (excluding California) - the These policies exacerbate war, disbottom line being eight new pro-life ease, starvation, environmental damin the House and two in the Senate. age, and death.

His next article should be required reading You called South Dakota's John Thune "pro-life." Thune wants to allow more for Catholic voters in California.

The editorial in the November 15th arsenic (a known carcinogen) in drinking water and he opposes cleaning nitrates (par- issue of Catholic San Francisco also provided an excellent update with "Freedom of ticularly dangerous to infants) from South Choice: For Whom?"

Dakota's aquifer. Thune hypes B-l Keep up the good work. bombers and gun owners' "rights." This coauthor of the protectionist Farm Security James Grealish Act is helping to plunge thousands of subDaly City sistence farmers in developing countries deeper into poverty. t How about "pro-life " Senator-elect Jim Talent? He's pro-death penalty, proYour "Politics and the Church" editorimilitary, anti-human rights in China. al was thought provoking and probably corYes, these politicians oppose abortion .

But where in Scripture does Christ say He rect when you say the church has no home in places an unborn child's life above that of a either political party. But, where is the evidence the United States is willing to use condemned prisoner, a starving Third weapons of mass destruction? Please don 't World mother, an infant poisoned by pollution, or any of the millions of others suffer- talk about the two A bombs used in August 1945 that ended WWII and probably saved a couple of milhon Japanese and United States soldiers lives. You say: "the use of weapons of mass destruction, weapons that inevitably kill the innocent as well as the guilty, can Catholic San Francisco welcomes never be justified no matter how noble the letters from its readers. Please: cause may seem." Our own national stock>~ Include your name, address and pile of weapons of mass destruction probadaytime phone number, bly was the main deterrent which prevented WWJTI. We had the opportunity to use them - > ">" Sign your letter. in Korea and Vietnam and didn' t. >* Limit submissions to 250 words.

The Reverend Jesse Jackson visits churches throughout the Country getting >• Note that the newspaper people to register and vote. He apparently reserves the right to edit for was against abortion thirty years ago and clarity and length. then switched to satisfy the preference of his party.

Send your letters to: We have a State Senator from San Catholic San Francisco Mateo County who is a Catholic , supports One Peter Yorke Way abortion on demand and app arently is San Francisco, CA 94109 going to run for Governor in 2006. Can Fax; (415) 614-5641 Catholics support her?

E-mail; mhealy@catholic-sf.org Joseph Galligan San Mateo

Single issue politi cs

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Good news for life

No home fo r Catholic voters

Letters welcome

Ref lections

War looms: But is God with us?

Waiving an unsheathed ceremonial sword at his swearing in ceremony as President on October 17th, Saddam Hussein told Iraqis that they might have to endure war, but Divine Providence would ensure their victory. Soon afterwards the United Nations demanded Iraq's total compliance for unlimited inspection of its military arsenal, and Hussein reiterated his conviction that God is on the side of the Iraqis.

Whose side is God on? This is a provocative and soulsearching question.

When Moses stretched out his hand over the sea (Exodus 14: 26-31), all the Egyptians and their horses were killed so that "not so much as one of them remained." As the Egyptians lay dead on the seashore, Moses and his people sang a hymn of triumph! Jewish Midrashic literature comments, "While the people sang, God cried."

Hussein is convinced of God's support. I wonder how God feels?

The U.S. bishops have named two moral obligations that rest on the shoulders of the United States and the international community: (a) protect the common good against any Iraqi threats to peace; and (b) do so in a way that conforms with fundamental moral norms. This twofold obligation places on the Iraqi leadership clear demands: • Cease all internal repression.

• End threats to your neighbors.

• Stop any support for terrorism.

• Abandon your efforts to develop weapons of mass destruction.

• Comply with U.N. resolutions for unlimited inspections of your weaponry arsenals.

United Nations' demands for Iraqi's compliance of these measures must be the first line of negotiation before any final judgment is made to use of pre-emptive force. Catholic moral

principles demand that all efforts at negotiation must be exhausted before a decision is made for military action. This point was made clear by Archbishop Jean Louis Tauran, the Vatican's secretary for relations with states within the Vatican Secretariat of State, Give priority to dialogue; . . . disarm hatred; . . . do not confuse justice with revenge; (and) . . . make sure that entire populati ons do not pay the price for the cruelty of those responsible for terrorist attacks."

The feeling of outrage against Hussein is enormous and understandable: he actively supports terrorism, he has used chemical and biological weapons against his own people, he aggressively invaded Kuwait, and he has consistently thwarted U.N. weapons inspections. (Some also believe without clear evidence that there is a direct connection between Hussein and the attacks of September 11th.)

Does outrage justif y a pre-emptive war? Is war justified to bring down one man and his regime when, as John Coleman, S.J. points out, "his successor is not going to be a democrat."

In the present climate, situated in the time-frame between the U.N. resolution and a decision to go to war, we must give serious consideration to several questions: Have we exhausted diplomatic efforts to assure effective, rigorous and lasting inspections of Iraqi's weaponry?

Have we accomplished what we hoped for in military, political, and economic sanctions?

Have we been rigorously honest about our reasons to overthrow the government of Iraq? President Bush, e.g., has said in anger, "Hussein wanted to kill my dad."

Do the three-fold principles of the just war theory justify a pre-emptive and unilateral use of military force: 1. Just cause: is "the damage inflicted by the aggressor on the nation or community of nations . . . grave and certain?" (Catechism, no. 2309).

2.

Legitimate authority: has a legitimate authority (e.g., the U.S. President) gained congressional approval, a broad consensus within his nation, and the consent of the international community (e.g., the U.N. Security Council)?

3. Proportionality: does the use of force have "serious prospects for success" or will it "produce evils and disorders graver than the evil to be eliminated?" (Catechism, no. 2309) hi Catholic moral principles, the direct killing of innocent human life is never justified. In a war in Iraq, the Pentagon has announced its ability to use joint direct-attack munitions (JDAM) that land within 43 feet of their target 50% or more of the time.

An Air Force general recently boasted that these munitions actually have a higher accuracy count and this is veiy important in order to prevent as many civilian casualties as possible as the loss of innocent human life "could incite more anti-Americanism in the Arab world." I thought that innocent human life has a prima facie value and must be protected foi its own sake, not simply to avoid unwanted criticism.

The VS. bishops have it right: "It is difficult to justi fy a pre-emptive, unilateral use of force at this time ."

Father Gerald Coleman

Sulp ician Father Gerald D. Coleman is president and rector of St. Patrick Seminary, Menlo Park.

Good Grounds

Knitting, faith and memories My mother knits slippers. I'm one of six children (yes, just like the Brady Bunch - I'm Cindy) and I love my mother's slippers. When I come home, I put them on. I don't put on shoes until I have to. Knitted slippers are comfortable, warm, travel well and slide over the kitchen floor in a satisf ying ice-skating-withoutthe-broken-ankle kind of way. Also they connect me to my mom.

Last October my mother was re-diagnosed with breast cancer. After surviving (beautifully) for twenty years, her cancer returned in a number of organs. It's serious enough that chemo is a way of life now, not a temporary treatment. I'm fortunate enough to live j ust 45 minutes away from her and to have the freedom to spend weekends with her on a regular basis.

I realized one day that if the slippers were going to continue, someone was going have to leam to knit in my generation. So, over one of my weekends, she taught me how to carry on this tradition .

I started with a scarf or two and moved up to the slippers slowly. Over the last year, knitting has become a tremendous gift to me. It's relaxing, creative, meditative, and comforting all at once. I knit while watching TV, while waiting for my flight (yes, you can take knitting needles on flights again) and sitting in the back of the room at large gatherings.

I knit with Mom whenever I can. We talk, she tells me stories about her childhood; we talk about my brothers and sisters and the changes in their lives, and we talk about me and my plans, the community of sisters I live with that my mom has adopted as her slipper recipients each Christmas.

Turns out there are lots of other benefits from kmtring.

Knitting is a health booster as it slows down your heart rate, relaxes the body and gets creative juices flowing. When I knit, I don ' t snack—my hands are already active. That's a health benefit too! % Whenever I'm knitting in public something interesting happens. Someone, usually a young adult, but sometimes a child or an older person, asks me what I'm making and after we chat for a bit, the comment comes — it's predictable, "I wish I could do that."

What 's missing for them, sometimes, is someone to teach them. Knitting is an age-old craft , one that has been handed down through generations. Typically done by women, often men find it just as meaningful. Is it a lost craft? I don 't think so. Recently I read that Julia Roberts, Wynona Rider, Hilary Swank among others have taken up kn itting. It 's "cool" to knit, it seems, in certain circles.

Knitting is tradition. When I knit I feel connected not only to my mom, but to the women in my family who came before. When I was a child, my grandmother knitted afghans for all six of us. After a house fire destroyed some of them my great Aunt Liz replaced them with new ones. I keep that red afghan on my bed to this day.

I think now what a gift it will be when I' m able to knit afg hans for my nieces and nephews. Connecting the generations, connecting to the past and feeling rooted in the family tradition are benefits I get from this ancient task.

Many young adults, like me, are yearning for tradition.

Feeling connected to that which came before, that which roots us in faith and community is a human desire. For a generation

that has never known (experientially) anything but a post Vatican II Catholic Church, reaching back into the tradition for meaningful practices and prayers can be seen as an effort to appropriate our ancient richness.

What we need are people who will sit and talk and share stories and practices. Like my mom who shares herself and her life with me as we knit and purl together, we need companions on the journey willing to take the time to sit down and talk and share the richness they've experienced while listening to how we put in words what we hope for the tradition too.

The tradition of our faith is a gift we share. A gift we bring to life when we build upon the past in the new generations. The memories are rich and will be richer still if we take the time to share them together and knit new ones in on the way.

Sister Christine Wilcox

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Dominican Sister Christine Wilcox is director of Young Adult Ministry and coordinatorfor university and college campus ministry for the Archdiocese of San Francisco.

The Catholic Difference

Israel's prophets have a message for today's Church Norman Podhoretz, who was arguably America's most influential magazine editor during Msithirty-fiveyear tenure at Commentary, has been in love with the Hebrew Bible his entire life. Returning to that love (which he once nurtured at Jewish Theological Seminary) in his post-Comme ntary years, Podhoretz found himself disturbed by the state of biblical studies among Jews and Christians. Today's biblical scholars, he concedes, "command a staggering range of knowledge," including a mastery of ancient languages (to read the Bible in its original form) and modem languages (to stay abreast of the scholarly debate in their field); deep appreciation of Near Eastern cultural history; and extensive learning about Christian Scripture, the Talmud and rabbinic commentaries on the Bible written over a period of centuries. It is all very, very impressive.

Yet, after looking into contemporary scholarship on the Hebrew prophets, Norman Podhoretz also decided that

there was still something to that old cliche about the forest and the trees. For to study the classical prophets as today's scholars do "is to be led into thickets from which it is very difficult to emerge" — thickets of controversy that surround almost every verse of a prophetic book. Amidst all the controversies about who said what, when, to whom, and why, "the classical prophets themselves virtually disappear."

Isaiah is a case in point: "By the time one is through with the modern commentaries on Isaiah," Podhoretz writes, "one has the impression that no more than a mere handful of the original words of this reputedly greatest of all the classical prophets were left to us by his disciples and editors, and that those words amount to no more than something like, 'My name is Isaiah the son of Amoz. You are all wicked and deserve to be horribly punished. Farewell."'

Deciding to do something about all this — deciding to

read the prophets afresh go with the eye of a distinguished American literary critic ! well-trained in Hebrew — Norman Podhoretz has produced one of the most exciting books I've read in years: 'The Prophets: Who They Were; What They Are" (Free Press). To read it is to be confronted in a tresh way with the astonishing human and religious figures who were the prophets of Israel: men who dared claim to speak the word of the Lord, who boldly taught the utter uniqueness of Israel's God, and who demandWEIGEL page l6

George Weigel

I I

SCRIPTURE & LITURGY Victorious power coursing through us now!

It s not how you start, but how you finish.' This lyric from the Broadway musical, "Seesaw," aptly colors our celebration of the final Sunday in this liturgical year, the solemnity of Christ the King. The way we are going to finish on the last day, the liturgy of the Word for this Sunday maintains, appears quite clearly in the way we allow God's death-defeating love revealed in Christ to open us up to our sisters and brothers in most need. Oh, let's cut to the chase: our judgment is going on right now; our being judged worthy of the kingdom is an every day experience.

When we hear the word "king," we must listen biblicall y.

Good-bye, then, to Louis XIV, Versailles, and royal pomp.

For the Bible, a king is a shepherd because one of the greatest kings in Israel's history, David, the Bethlehem shepherd appointed king of all Israel, combined both careers. But kings can easily forget their responsibilities toward their people in the areas of caring, nourishing, and protecting. Against such kings, Ezekiel inveighs in our first reading, holding them responsible for leading God's People into exile and moving God to say that he himself will do for his People what these kings have not done: "1 myself will look after and tend my sheep. As a shepherd tends his flock when he finds himself among Ms scattered sheep, so will I tend my sheep."

We hear in this beautiful reading the work of God come in the person and ministry of Jesus Christ and of the Church : "The lost I will seek out, the strayed I will bring back, the injured I will bind up, the sick I will h e a l . . . " It is this ministry we welcome with our response, Psalm 23, "The Lord is my shepherd; there is nothing I shall want," lest we fall under God's unfavorable judgment, "I will jud ge between one sheep and another, between rams and goats."

It is this sort of judgment that Jesus the Lord coining on the final day as Son of Man, will execute; so says Matthew: "When the Son of Man comes in glory, and all the angels with him, he will sit upon his glorious throne, and all nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. He will place the sheep on his right and the goats on his left. " But the thrust of Matthew's discourse has us concentrate on the present and our interaction with the "least " of Jesus '

Solemnity of Christ the King Ezekiel 34:11-12 , 15-17; Psa lm 23; 1 Corinthians 15:20-26, 28; Matthew 25:31-46.

Father David M. Pettingill sisters and brothers. Jesus identifies with them because they resemble him in his passion and he takes personally what we do or not do for them . Thus our reaction to the "hungry," "thirsty," the "stranger," the "naked," the "ill," and the prisoner merits our favorable or unfavorable jud gment on the final day: "eternal punishment " or "eternal life. " Why is this order so? What God has accomplished in Christ is the ultimate defeat of death. Now that power is at work in us, enabling us to defeat the many forms of death we encounter hi our "culture of death." We begin by dying to a self-centered life and rising to an other-centered life. We experience this power when we form parishes that are genuine communities of hospitable welcome; when we vote our consciences; when we respect human life from its conception to its natural ending and the environment supportive of that human life; when we react personally to the abuse, manipulation, and senseless killing of our sisters and brothers on this planet; when we obediently embrace the Spirit of the Second Vatican Council in place of compromising it; when we pray, work, and suffer for the unity

of the churches , when we nuke the peace and justice of God's kingdom our agenda for the here and now.

This is the glorious process Pa'il captures when he writes: "For just as in Adam all die, so too in Christ shall all be brought to life, but each one in proper order: Christ the first fruits; then, at his coming, those who belon g to Christ; then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power (forces of evil). For he must reign until he has put all Ms enemies under Ms feet. The last enemy to be destroyed is death."

What a spectacular "finish''! What a victorious power coursing throug h us now! When we approach the Eucharistic table , we give thanks that God's defeat of death in Christ is at work in our death-defeating lives and we are on our way to that day when God will be "all in all".

Questions for Small Communities: 1. How do we experience jud gment here and now?

2. How do we cooperate with God's death-defeating Spirit?

Father David M. Petting ill is assistant to the moderator of the curia and parochial vicar at St. Emydius Parish, San Francisco.

We are indebted to Father David Pettingill, who unfailingly has written the "Scripture " column in Catholic San Francisco/or nearlyfour years. Hisfaith-filled commentaries have provided enriching reading experiences fo r readers since the f irst issue of the newspaper. Some time ago, Father Pettingilllet us know that this would be his last column, as he takes up other challenges. We thank him for his past columns and we wish him well in the future. - The Editors

A time to kneel, a time to stand, a time to keep silence The First Sunday of Advent is the target date for the implementation of new patterns of prayer for all parishes in the Roman Catholic world. The changes involve the members of the liturgical assembly as well as the priest celebrant, deacon, communion ministers, and lectors. TMs column includes the instructions on the people's posture during the Mass and on the moments of silence.

Posture during Mass The new norms begin by reminding us of many patterns that continue. For example, our posture during the Eucharistic Prayer is kneeling and we stand for the Our Father through the completion of the Lamb of God. At this point , however, everyone is asked to kneel for the invitation to communion: "This is the Lamb of God who takes away the sins of the world. Happy are those who are called to Ms supper." After we have spoken our prayer, "Lord , I am not worthy . . . " we stand for the distribution of commumon.

For many parishes of the Archdiocese, tMs act of kneeling is not new and'has been part of theft custom for a time. Now all of us will follow their example and kneel for the invitation to communion and for the people's prayer wMch is the response to it.

As mentioned a few weeks ago, the posture for the reception of commuMon continues to be standing, while commumcants are asked to bow their heads before receiving the Body of Christ and again before receiving the Blood of Christ.

Silence It is not unusual to hear expressed the desne for more silence, for more time to pray during the Mass. My experience is that times of genuine silence for the entire commuMty can be

W e ig e l . . . ¦ Continued from page 15 ed submission to God's holy will. To read it is to be liberated from the fascinating,but ultimately debihtating, minutiae with wMch too many of today's biblical scholars are obsessed.

Podhoretz is at Ms best in msisting that the prophets' fierce condemnation of Israel's whoring after other gods is at the root of the prophets' profound insight into the human condition —then and now. The prophets put their lives on the line to proclaim the religious and moral truth that idolatry is the root of all other grave sins. To pay homage to what is not

Sister Sharon McMillan, SND both profound prayer before the transcendence of almighty God as well as moments of intense unity with those worsMpping with me. The new norms for Mass call us to ensure the times of sacred communal silence for the sake of everyone 's prayer.

What are the significant times of silence already called for in the celebration of the Eucharist? Substantial silence after each of the scripture readings and after the homily to allow the Holy Spirit to teach us the meaning of God's Word. Silence during the penitential rite and before both the opening prayer and prayer divine is the most serious possible offense agakst God; it also warps us as human beings. And that warping affects commumties as well as individuals. For at the heart of culture is "cult" — what we honor, esteem, and worsMp. If the objects of our worsMp are false, our culture will be warped and destructive.

That was true in Jerusalem M the eighth century before Christ; that is hue in the malls and on MTV and HBO today.

"The Prophets" also includes a powerful message for Catholics in the United States m this lime of crisis. For, without intending to, Norman Podhoretz reminds Christians that the pattern of authentic Christian reform took shape in the prophetic literature of Christiamty's parent, Judaism.

The prophets taught that the answer to Israel' s iruTdelity

after commumon. When the priest celebrant invites us to silence with the words "Let us pray," we take time to actually do that.

For me, the most important silence during the Mass is the extended silence following the reception of commuMon. There is no music at all, no movement at all. Everyone is caught up in moments of profound silent, grateful prayer together.

The new norms now encourage us to keep another time of silence. The document reads: "Even before the celebration itself, it is laudable for silence to be observed in the church, in the sacristy, and m adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner."

This norm is never to run counter to the demands of hospitality nor to the miportant work of buildmg community.

Perhaps after whatever exchange of greetings are customary among the pastor, priests, deacons, liturgical ministers, parisMoners, catechumens, candidates, and visitors before the celebration begins, all might be invited to deepen the experience of community with some moments of silence.

Acknowledging the privilege that is ours as Catholics, we gather as members of Christ's Body bound in love to one another who also affirm that reality in our times of silent prayer before the face of our good God. Silence and celebration: two complementary elements of our prayer together.

Notre Dame Siste r Sharon McMillan is assistant professor of sacramental theology and liturgy at St. Patrick Seminary, Menlo Park. was neither more subdety m the worsMp of false gods (Idolatry Lite) nor more cleverness M coppering one 's theological bets (Syncretism Lite), but rather radical fidelity to the one true God and Ms commandments. Like the crises of Israel, the crises of the Church can never be remedied by Catholic Lite, but oMy by a more radical commitment to livmg the fulbess of Catholic faith. Wh y? Because, like the crises of Israel, the crises of the Church are always, at bottom, crises of fidelity.

George Weigel is a senior fellow of the Ethics and Public Policy Center in Washington, D. C.

Famil y Lif e

Anxieties of life , the providence of God I' ve been fretful lately. I have a loving family, a roof over my head , and three square meals a day, and yet I have been worrying. What is the root of my anxiety? My fear of the future .

Are we prepared for an economic calamity ? Will we have enough for us to live on when we are old? Who will care for us when we no longer can care for ourselves? These are the kinds of questions disturbing my peace of mind.

I know pondering these things is irrational and counterproductive.

It 's probabl y even sinful , given that Jesus tells us over and over in the Gospels not to fear. Yet, I can 't seem (o stop myself. Such uncertainties even enter my dreams when I am asleep.

"Take a look at the news," my husband suggests, "If you see how bad things are in other parts of the world and see the tragedies that happen every day, it will put your troubles into perspective."

Somehow, I do not think dwelling on the suffering of others will make me feel any better. In fact, I read a study that showed the more people tune into the news, the more

QUESTION

CORNER

Father John Dietzen

VÂŤA As a Protestant I' ve never known how the "secrecy " of confession works. What if someone for some reason tells a priest he has committed a crime of sexual abuse but says he does not ask for forgiveness since he p lans to continue the same actions ? Or what if a perpetrator is afraid the priest knows who committed a crime and goes to confession only to be sure the priest 's lips are sealed so he cannot tell anyone. Does the "seal of confession " app ly in these situations?

(Missouri) A. The seal of confession is the name Catholic theology traditionally has given to the obligation on all priests to maintain silence concerning anything disclosed in confession, the sacrament of penance.

A priest confessor is absolutely forbidden to betray a penitent in words or in any other manner or for any reason. The obligation is extremely serious , binding all

anxious they are. Years ago, I stopped reading the daily paper and watching the nightly news because doing so filled my imagination with dreads more awful than the ones that haunt me now.

Some might say I am simply a neu rotic who needs therapy or Prozac or both. But I have a hunch that my problem is more spiritual than psychological, that deep down inside I do not trust in God's providence as full y as I should or could. It is embarrassing that I, who have so much compared with so many, should lack confidence in God; but there it is.

In a way, my habitual reliance upon my strengths and resources have set me up for this condition , for, as 1 can plainl y see, those very things are fleeting and cannot provide any lasting security. Perhaps my cure lies in seeing myself as the utterly dependent creature I really am and in casting my cares upon Him who faced down and conquered every human fear. Then maybe my anxiety can become sometMng fruitful , can become an encounter with Christ Himself.

That first Thanksgiving on Plymouth Plantation was

more than an inventory of blessings. Those Christians who had barel y survived their first year in the New Worl d , who had lost much of their community to hunger, cold and sickness, were acknowled ging that their very lives were owed to the God who loves and saves.

I blush with shame when I think about their faith , their courage, their hope. If that is what helplessness can produce in a CMistian, then maybe I have nothing to fear after all.

Vivian W. Dudro

Vivian Dudro is the mother of four (ages four to 13) and a member of St. Mary 's Cathedral Parish.

When does the seal of confession apply?

priests permanently, even those who may hav e left the active priesthood.

Direct violation of the seal of confession results in automatic excommunication of the priest (Canon 1388).

As with all serious moral obli gations, however, the condi tions under which this one is binding are carefully circumscribed.

Most important , especially in circumstances similar to those you mention , the obli gation of the seal of confession arises only from a true sacramental confession, one in which the penitent honestl y intends to repent and confess sins so as to receive absolution. In other words , he or she sincerely and genuinely is confessing in order to receive the forgiveness of the sacrament of penance.

This means that no special obligation arises from other kinds of dialogue between a priest and another person. For example if an individual visits with a priest not for sacramental absolution but only for advice or counseling, the priest is bound only by the same confidentiality and privacy that would morally bind any other responsible counselor in that situation.

Similarly, if it becomes evident that an individual has no intention to receive the sacrament but only wants, for whatever reason, to fake or simulate a genuine confession , again the obligation of the seal of confession does not arise.

A priest does not violate the seal if he speaks of what he heard outside of confession , even if a person says, as

Catholics sometimes do, "This is under the seal of confession."

It sometimes happens that people come into the confessional to ask for money or to deceive the priest for other reasons. Once more, a priest does not break the seal of confession in such circumstances.

Even in an authentic sacramental confession the penitent may give the priest permission to disclose something said in that confession , if nondisclosure could result in grave physical or spiritual danger to someone else. Such permission can never be presumed , however, but must be explicitly given by the penitent.

From what I' ve said , it seems clear that the obli gation of the seal of confession would not arise from either occasion you describe . The priest could legitimately use the inform ation in whatever way necessary to prevent serious hurt or death to another person.

Anyone wishing to pursue this matter further may consult the small compendium of moral theology by Jone-Adelman (pp. 432-437) or, much more extensively, the "Summa Theologiae Moralis " (Vol. Ill "De Sacramentis") by Noldin-Schmitt, Nos. 407-417, or any other major moral or sacramental th eology text.

(Questions for Father Dietzen may be sent to him at Box 325, Peoria, IL 61651. This column is copyrig hted by Catholic New Service.)

Two state-of-the-art views of religion and science WAYFARERS IN THE COSMOS: THE HUMAN QUEST FOR MEANING, by Father George V. Coyne S.J., and Alessandro Omizzolo. Crossroad PublisWng (New York, 2002), 184 pp., $24.95.

THE GOD OF HOPE AND THE END OF THE WORLD, by the Rev. John Polkwgborne. Yale University Press (New Haven, Conn., 2002). 154 pp., $19.95.

on a trip through the development of science and of key scientific discoveries. Science began as the offspring of religion and split from it during the Erdighterunent.

Cosmology has always tried to create a synthesis between the two wMch are now experiencing a new rapprochement. "The truth, attained through many different disciplines, is not primarily to be possessed," they write, "but to be sought after."

Reviewed by Wayne A. Hoist Catholic News Service In "Wayfarers in the Cosmos: The Human Quest for Meaning" Jesuit Father George V Coyne and Alessandro Omizzolo, scientists at the Vatican Observatory, provide helpful background to the history and current status of the relationship between science and religion. In "The God of Hope and the End of the World" the Rev, John Polkinghorne focuses on the meaning of eternal life for modern, scientifically attunerl Christians.

"We human beings are a part of a universe; in its evolution we have come from it; we are evolving with it, and we have the capacity to think about it," Father Coyne and Omizzolo write.

"But today science itself seems to be pushing us beyond the knowledge of the universe and ourselves , to something that is more than knowing."

"In us " they continue, "the universe can reflect upon itself. Evolution is no longer, if it ever was, a blind, unconscious, and uncomprehending process. In us the evolving universe has become a voyage."

The authors invite readersto join them as wayfarers

In "The God of Hope and the End of the World," Rev. Polkinghorne quotes a saying attributed to Martin Luther that if he knew the world would end tomorrow he would still p lant an apple tree today.

Rev. Polkinghorne is a firm believer in life beyond the grave, but he does not see that as a reason to neglect the ethical demands of the here and now.

"Eschatological hope," he says, "is that nothing of good will ever be lost in the Lord. ... It assures us that our strivings for the attainment of good within the course of present Mstory are never wasted but will bear everlasting fruit."

Kev. PolJangnorne, this year s winner of the , approximately $1 million Templeton Prize for research about spiritual realities, was a professor of physics at Cambridge University before he became an Anglican priest. A cogent thinker, he , writes with an economy of words and makes â&#x20AC;˘ accessible universal topics without patronizing nonspecialists.

He is most helpful as he describes the way modern theological thinking is able to elucidate a God of hope, as well as faking on such topics as personhood and the soul, the new creation after this life, and the four last things (death, judgment, heaven and hell). He believes that if human beings are creatures loved by their Creator they I must have a destiny beyond their deaths. The only ground for Christian hope lies in the steadfast love and faithfulness of God, testified to by the resurrection of Jesus Christ.

These are delightful, enlightening and edifying hooks written for thoughtful Christians whose faith requires an intelligent defense , just as their intelligence yearns for the comforts of faith.

Hoist writes from Alberta where he taught religion and culture at the University of Calgary. ; _ , _____ _ :

U.S. bishops speak out on poverty, domestic violence . ..

The problem of Catholic Hispanics joining other faiths was addressed by bishops during discussion Nov. 12 on "Encuentro and Mission. " In recent surveys of Hispanic Americans , according to Bishop Charles V. Grahmann of Dallas , "only 65 percent self-identif y as Catholics. Some research groups say it 's even less than that. " He said it was possible that within the next 50 years the number would be under 50 percent. "We can 't assume that Hispanics will self-identif y as Catholics in the future. " For Cardinal Francis E. George of Chicago, the issue is in the here and now. The relationship between the churc h and the Hispanic community, he said , has been made "extraordinaril y comp licated by the efforts of Protestants " to get Hispanics into their churches , "sometimes unfairl y."

The following report on the fall meeting of the United States Conference of Catholic Bishops in Washington, D. C., last week is taken from stories written by Jerry Filteau , Nancy Frazier O 'B rien , Mark Patti.wn and Patric ia Zapnr of the Catholic News Service.

'Place at Table' renews biblical commitment to justice f or p oor

Pope Paul VI' s statement "If you want peace , work for justice " is "still essential ," said Cardinal Theodore E. McCarrick of Washington , in advocating passage of a statement calling for a renewed effort to end poverty.

"A Place at the Table: A Catholic Recommitment to Overcome Poverty and Respect the Dignity of All God' s Children ," was approved by the nation 's bishops 241-1 with three abstentions.

Despite "the terrible scandal of clerical sexual abuse and-all the hurt and pain and loss of trust and credibility that have come with it," plus domestic and international issues of an economic slump, corporate misconduct , globalization , terror , violence and "widespread hunger and deprivation , " the reflection says , the churc h must address poverty because "our faith calls us to i t . . . our nation needs it . . . our world requires i t . . . our salvation demands it. " "Throughout the Old Testament, God calls his peop le to care for those on the margins of society. The God of Israel is a God of justice who protects and defends the poor," the reflection adds.

It includes a passage from the First Letter of John: "If anyone is well-off in worldl y possessions and sees his brother in need but closes his heart to him, how can the love of God be remaining in him? Children , our love must be not just words or mere talk, but something active and genuine."

The reflection says: "When we talk about poverty, we are not talking solel y about numbers. We are talking about parents who can 't feed their children in Latin America or who bring sick children to a doctor in the United States. We me talking about the devastating consequences of addiction and family violence , about AIDS orphan s in Africa and about " no-parent families. '" The pastoral reflection will be accompanied by a short brochure version to be used in larger settings , as well as a Web site to amp lif y the issues raised in the document , according to Cardinal McCarrick , chairman of the bishops ' Committee on Domestic Policy, which worked jointl y with the bishops ' Committee on International Policy in develop ing the document.

It will also "provide assistance to diocesan and parish social ministry programs as they work to eliminate poverty both here and abroad ," he said. But "we all know th at all these resources will be useful only as far as we make that commitment to bring those same resources to our pastors ," Cardinal McCarrick added.

The document uses the analogy of the four-legged table to describe the support necessary to bring people out of poverty. Families are the first leg, community organizations and faith-based institutions form the second leg, while the third leg is made up of business , commerce and labor institutions. A fourth "essential leg" of the table, it says , is "the role and responsibilities of government. " A table is where people meet to make decisions — in neighborhoods , nations , and the global community.

Many people have no place at the table. Their voices and needs are ignored or dismissed."

'When I Call for Hel p ' restates domestic violence condemnation

"When I Call for Help: A Pastoral Response to Domestic Violence Against Women," an update of a 10year-old pamphlet-sized document, was approved Nov. 12 at the bishops ' fall general meeting by a 249-2 vote, with one abstention.

"Violence in any form — physical, sexual, psychological or verbal — is sinful; often it is a crime as well," says the new statement, echoing the 1992 version.

The documen t defines domestic violence as "any kind of behavior that a person uses to control an intimate partner through fear and intimidation " and said it includes "physical, sexual, psychological, verbal and economic abuse."

"Religion can be either a resource or a roadblock for battered women," it said. "As a resource, it encourages women to resist mistreatment. As a roadblock , its misinterpretation can contribute to the victim 's self-blame and suffering and to the abuser 's rationalizations."

The document takes issue with those who cite the Bible to excuse abusive behavior. "As bishops, we condemn the use of the Bible to support abusive behavior," it says.

The church also should offer aid to the abusers who,

Roe anniversary message includes outreach to victimized women

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Bishop Edward K. Braxton of Lake Charles , La., joins in prayer at the opening of the bishops ' meeting Nov. 11.

like their victims , "need Jesus ' strength and healing, " the document says, but it cautions against a misinterpretation of forgiveness to justif y continued abuse.

"Rather , forgiveness means that the victim decides to let go of the experience and move on ," the statement said.

The document also argues against the view that churc h teaching on the permanence of marriage requires victims to remain in an abusive relationship.

"We emphasize that no person is expected to stay in ¦ an abusive marriage. Violence and abuse, not divorce, break up a marriage," the statement says. "We encourage abused persons who hav e divorced to consider seeking an annulment. This process . . . can open the door to healing and new, life-giving relationships."

More than 240,000 copies of the original statement had been sold in English and Spanish and had been used by parishes, diocesan women 's commissions and family life offices, hospital s and women 's groups throughout the country.

"When I Call for Help " urges priests and parish personnel to see themselves as "a first line of defense for women who are suffering from abuse ," noting that even when abusers try to isolate their victims from other social contacts, "they may still allow them to go to church. "

In a message marking the 30th anniversary of Roe vs. Wade , the U.S. bishops unanimousl y pled ged to continue working to overturn the Supreme Court decision legalizing abortion , "no matter how long it may take, no matter the sacrifices required. " The brief statement , titled "A Matter of the Heart " and approved Nov. 12 during the bishops ' fall general meeting by a vote of 250-0 with one abstention , also promised assistance to anyone considering abortion and to "the broken-hearted" who still grieve past abortions.

"If you are overwhelmed by the decisions you face , if you cannot afford medical care , if you are homeless or feel helpless , whatever your needs , we will help you ," the bishops said. "The churc h and her ministries , insp ired by the word and examp le of Jesus Christ , will help you with compassion and without condemnation. " As for the broken-hearted , "we must reach these hearts and give them hope ," the statement said. "These are the converted hearts that will at last bring an end to abortion. " The high court decision legalizing abortion was issued Jan. 22, 1973.

The bishops called abortion "a violation of human ri g hts incomparable in magnitude and an atrocity for the whole human family. " But they said those who think "the pro-life movement ' s effort s have amounted to nothing because Roe vs. Wade still stands " are missing "the heart of the matter."

Among the signs of hope cited in the statement were the decreasing number of abortions each year ; the "greater appreciation of the humanity of the unborn child" because of ultrasound and other medical advances; the rising number of Americans who identify themselves as pro-life ; actions by state legislatures to limit abortion; and the "practical assistance and support " provided to thousands of pregnant women by pro life group s, parishes , Catholic agencies and pregnancy resource centers.

But the greatest sign of hope is in "the vibrancy of youth" who have taken up the pro-life cause , the bishops said.

Social justice earns its p lace as cornerstone of Hispa nic ministry Mexican, U.S. bishops to issue Social justice should be a cornerstone of Hispanic ministry, according to "Encuentro and Mission: A historic statement on migrants Renewed Pastoral Framework for Hispanic Ministry," a document approved by the bishops 254-1.

The 25 million Hispanic Catholics in the United States represent about 40 percent ' of the entire Catholic population , according to the document.

"Issues of immigration , education , human rights, border concerns, voter registration and dialogue with labor union leaders are all issues relevant to the Hispanic/Latino community," it says.

"Special attention should be given to undocumented immigrants affected by family separation , fear of deportation , discrimination and violence ," it adds, and immigrants need to feel welcomed in parishes and church communities, it says.

It favors developing "trained mobile teams to go into the community to visit families and to invite them to become closer to the life of the church , especiall y those families who feel distant and marginalized."

Hispanics should be trained in community organizing skills and how to be effective in influencing public school policies, it said.

The number of Hispanic seminarians is on the rise, comprising about 13 percent of U.S. priesthood candidates, but tMs is not enough to keep pace with the rising population , said the document.

It recommends increasing the number of Hispanic clergy and the Spanish-speaking non-Hispanic clergy, doing more to prevent Hispanics from join ing other religions and improving educational resources for training Hispanics for church leadership positions.

Bishop Carlos Talavera Ramirez of Coatzacoalcos, Mexico, told the U.S. bishops he hopes the first joint statement of their countries ' national episcopal conferences will provide a guide for how to treat migrants in ways based on Scripture and the church' s social doctrine.

Applying the pastoral statement "Strangers No Longer: Together on the Journey of Hope" to dail y life "will invite people to think of the phenomenon of migration as a road toward s the unity of the human family, rather than as a problem ," Bishop Talavera said Nov. 11 as the document was presented on the opening day of the bishops ' general fall meeting in Washington.

The pastoral letter — approved by the U.S. bishops in a 243-1 vote Nov. 13 — says both the church and the governments of Mexico and the United States need to make dramatic changes in how they treat migrants. The Mexican bishops approved their version of the document Nov. 14 during their annual conference.

As approved by the U.S. bishops , the document says, "We speak as two episcopal conferences but as one church united in the view that migration between our two nations is necessary and beneficial."

It outlines steps for parishes, dioceses and the bishops ' organizations to help immigrants and migrants more easily make the transition between countries. It also analyzes how both countries handle immigrationU.S. BISHOPS SPEAK OUT , page 19

new focus on Hispanic and young adult ministries ¦ Continued from page 18 related issues and makes recommendations for policy and practice b y the two governments.

After a joint committee works out minor differences between the U.S. and Mexican versions , the document is to be issued jointl y no later than January. Church leaders indicated it could be read y as earl y as Dec. 12, the feast of Our Lad y of Guadalupe , patroness of the Americas.

"The fact that both conferences are stud ying and anal yzing the joint pastoral statement on the very same days makes this occasion historic ," Bishop Talavera said.

He called the document "a convergence of life embracing both our cultural , social , political and religious values and perspectives , in relation to the mi grants ' pastoral care ."

The document was the product of five consultations between the U.S. bishops ' Committee on Mi gration and the Mexican E piscopal Commission for Mi grants and five meetings between their staffs . The committees also interviewed 200 migrants from various countries on the causes and effects of migration.

Before the final draft was circulated among bishops of the two countries , it was reviewed by the Vatican.

Bishop Talavera said the Mexican bishops hope to continue collaborative work between the two committees, especiall y toward : protecting human rights; having priests and religious accompany migrants to attend to pastoral needs; providing material assistance; developing pastoral care; promoting solidarity with South America and Central America; and starting a permanent exchange of information.

Bishop Talavera pointed out that Mexico not onl y exports immigrants , but receives them , primaril y from Central and South America.

"We in Mexico have the same problems you have ," he said.

Young adults tell bishops of their diff iculties in fi tting into church

The "elephant in the middle of the church" — young adult Catholics — got a chance Nov. 10 to lay out firsthand for a roomful of bishops their views on why many peop le in their segment of the population have a difficult time finding a fit in the church.

On the day before the U.S. bishops ' annual fall meeting opened in Washington , a workshop about young adult ministry brought together about 50 bishops and panelists , including young adults , those who work with them and professionals who have studied ministry to Catholics in their 20s and 30s.

Paulist Father Brett Hoover, of Paulist Young Adult Ministries , said an unacknowled ged problem for the Catholic Church — the "elephant in the middle of the church" — is that the majority of young adult Catholics are not at all a part of the life of the church.

William Dinges , professor in the school of reli gion at The Catholic University of America , cited a recent stud y of Catholics in their 20s and 30s which found th at one-third no longer are active in the church , thoug h they still identif y themselves as Catholics.

About 10 percent of those who were raised Catholic no longer consider themselves members of the church , said Dinges , who co-wrote a book on the subject , "Young Adult Catholics: Reli gion in a Culture of Choice."

He said that if the church hopes to reverse the alienation of young adult Catholics it should take the approach of a "preferential option for young adults" that specificall y reaches out to meet their needs.

"There needs to be a systemic and concerted outreach," Dinges said.

Traditional church wisdom holds that young people who stop participating in their religion as teens or young adults will return when they marry or wish to have children baptized , he noted.

But as peop le marry later, they stay disconnected from the church longer, making it less likely that they will readily return , he said. Coup led with the fact that Catholics increasingly marry non-Catholics , those changes alone "are going to have serious consequences for the church. " The Catholic Churc h is not the only faith losing its young peop le, either.

"Much of the malaise affecting mainline Protestantism has involved the loss of this segment of the population ," said Dinges.

And where are they going?

Dinges cited another stud y of "mega-churches " or trans-denominational Protestant congregations that are especially effective in attracting young adults.

Approximately 28 percent of those attending "megachurches" interviewed in the stud y were "exCatholics," Dinges noted. Among reasons many of them

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Mexican Bishop Carlos Talavera Ramirez at the U.S. bishops meeting. He told the assembly thatthe joint U.S.-Mexican church statement sees migration " as a road towardsthe unity."

cited for leaving the Catholic Church were that their only experience with reli gion as Catholics had been attending Mass and perhap s a few religious rituals at home.

"Few had experienced a 'personal relationshi p with God,'" the stud y found. Others felt rejected by the church because of divorce or its stance on birth control or they had had an abortion .

In their new churches , the young adults found inspirational religious services, strong lay leadershi p, a Bible-centered philosophy and "doctrinal minimalism," Dinges said.

Young adults from around the country who spoke at the workshop — all active Catholics — said they look to the church for a source of stability in otherwise chaotic lives.

Father Hoover 's suggestions for bishops and pastors on how to reach out to young adults included: • Good preaching and quality music.

• "Lose the jargon ," he said , suggesting that churc h leaders talk in experiential language , rather than the church' s formal language.

• Invite young people to participate in ritual and sacrament.

• Ask a commitment of young adults and hold them accountable.

Proposal for first p lenary council since 1884 gets 18-month study

It will take a coup le of years of consideration before the U.S. bishops decide whether to hold a national plenary council , proposed as a way of addressing various challenges faced b y the church.

In a report to the bishops , Indianapolis Archbishop Daniel M. Buechlein outlined a process that would take at least 18 months before a decision is made about whether to hold a plenary council. His proposal was accepted by the body of bishops.

The proposal for a plenary council for the United States "underscores the need for extraordinary means in order to address the extraordinary needs within society today and within the church ," said Archbishop Buechlein , chairman of the USCCB' s Ad Hoc Committee for a Plenary Council.

Under church law, at a plenary council onl y bishops would have a deliberative , or decision-making, vote.

But other participants would have the right to speak .

Subject to approval of the Vatican, the council has legislative power.

The last such council in this country, the Third Plenary Council of Baltimore , was convened in 1884.

Steps taken during that monthlong session included identif ying the ideal of a Catholic school in every parish and mandating a national catechism — which became known as the Baltimore Catechism ;— to teach Catholic children.

In July, eight bishops issued a letter asking their fellow prelates to consider holding a plenary council to promote holiness, priestl y celibacy and sound sexual morality in the U.S. church. Their letter said such a council could help to address the root causes of the sexual abuse crisis.

After Archbishop Buechlein 's report, Archbishop Cronin, one of the bishops who sent the letter, said he thought the ad hoc committee 's proposal was "an appro-

priate response that allows us to consider the issue."

Schools receive bishops ' p romise of new statement of suppo rt

With the Supreme Court 's recent support for voucher plans that include reli gious schools , the time is ri ght to issue a new public statement in support of Catholic education , the bishops decided Nov. 11.

In a voice vot e, the bishop s approved Pittsburgh Bishop Donald W. Wuerl's proposal for a statement about their commitment to affordable Catholic elementary and high schools that are available to all.

Bishop Wuerl , chairman of the bishops ' education committee , noted that the last such statement was issued 12 years ago.

The idea to draft such a statement originall y came from the superintendents of education of the 12 dioceses with the largest number of Catholic schools, said Bishop Wuerl .

"There is a need to reinforce our commitment to the Catholic identity of our schools . . . to reaffirm the ri ghts of parents to educate their children there ," said Bishop Wu erl.

But "at the heart of this request is our desire to demonstrate the solidarity of all bishops with the faculty and administrators, parents and the benefactors and supporters of Catholic schools , " he said.

Bishop Wuerl said it would probably lake about two years for the statement to be developed and presented for final approval of the whole bod y of bishops.

Review of Lectionary to begin, liturgytexts win app roval

Just five years after approving a new Lectionary, the U.S. bishops agreed Nov. 12 to start a review process to assess its strengths and weaknesses.

With virtually no debate they approved Eng lish translations for U.S. use of two liturg ical texts: the General Instruction of the Roman Missal and the Rites of Ordination of a Bishop, of Priests and of Deacons.

Archbishop Oscar H. Lipscomb of Mobile , Ala., chairman of the bishops ' Committee on Liturgy, presented the Lectionary review proposal and liturgy texts to the bishops.

The Lectionary is the book of Scri pture readings used at Mass. Archbishop Lipscomb reminded the bishops that in 1997, when they approved a new Lectionary for Sunday s and major feasts , they included a provision calling for a review in five years.

Bishop Thomas J. Tobin of Youngstown , Ohio, objected that a review would be prematu re since the weekday volume of the Lectionary has been -in use for only a year.

Several bishops rose to urge a go-ahead on reviewing at least the Sunday Lectionary.

Bishop Donald W. Trautman of Erie , Pa., noted that the Federation of Diocesan Liturg ical Commissions strongly supported a review. The current Lectionary, he said , "is flawed and often unbalanced and unpro claimable."

Based on a 1989 Latin revision of the rites, the English text had traveled a tortuous path , intertwined with changing Vatican views on what rules should be U.S. BISHOPS SPEAK OUT, page 22

Opportunities of the Season St. Anthony Foundation announces its annual Curbside Donation Drop-Off: Nov: 23, 24 and Thanksgiving Day: 9 a.m. -3 p.m.

Nov. 25, 26, 27: 7:45 a.m. - 6 p.m.

Especially needed are warm clothing, coats , shoes, socks , underwear, gloves , hats , raingear, blankets , sleeping bags , toys; and non-perishable food such as whole grain cereals , instant potatoes and pastas , nutritious canned goods including fruits , vegetables, stews and soups; frozen meats.

St. Anthony Foundation staff and volunteers , wearing easy to identify red jackets , will accept food and clothing donations in front of the foundation offices at 119 Golden Gate Ave. near Jones , SF. Monetary contributions should be delivered to 121 Golden Gate Ave., 2nd floor. For additional information, call {415) 241-2600.

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Returning Catholics

Programs tor Catholics interested in returning to the Church, have been established at the following parishes: St. Dominic , SF, Lee Gallery at (415) 221-1288 or Kevin Sullivan at (415) 567-3333; Holy Name of Jesus , SF, Dennis Rivera at (41 5) 664-8590; St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 6858336, Elaine Yastishock at (650) 344-6884; 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; Our Lady of Mt. Carmel , Mill Valley, Rick Dullea or Diane Claire at (415) 3884190; St. Mary Star of the Sea, Sausalito, Lloyd Dulbecco at (415) 331-7949.

Food St Fun/Holiday and Other Nov. 23, 24: Holiday Boutique/Raffle in St. Gabriel School library, 40th Ave. and Ulloa St , SF. Choose fro m handmade knit items , (hemed baskets , gourmet food , ornaments , crafts for Thanksgiving and Christmas. Sat. 4 - 6 p.m.; Sun. 9 - 1:30 a.m. Benefits St. Gabriei Parish.

Call (415) 731-3122 or (415) 681-7169.

Nov. 23. 24: Noel Notions, a Christmas bazaar benefiting Our Lady of Mt. Carmel Parish, 17 Buena Vista at Biithedale, Mill Valley. Bake Booth, toy booth, gift items , antiques and crafts.

Raffle, too. Lunch available on Saturday when hours are 10 a.m. - 4 p.m.; Sun. 9 a.m. - noon.

Call (415) 388-4332.

Dec. 6: Advent/Christmas Gathering sponsore d by League of the Sacred Heart at St. Cecilia Church , 17th Ave. and Vicente , SF begins with Mass at 1 p.m. Reception and boutique featuring handmade gift items and white elephant sale follow. $5 per person. Reservations with check may be sent to parish rectory at 2555 17th Ave., SF 94116, or call Katrena Meyer at (415) 706-5947.

Dec. 7, 8: Christmas Time in the City, 32nd Annual Christmas Boutique benefiting St. Brendan Elementary School, in the Parish Hall at 234 Ulloa St. at Laguna Honda Blvd., SF. Sat. 10 a.m. -6 p.m.; Sun. 10 a.m. -2p.m. Features raffles , kids' games , food, and wide selection of holiday gifts , gourmet baskets , and handcrafted ornaments. Call (415) 731-2665.

First Fridays: Catholic Marin Breakfast Clufc meets. Mass at 7 a.m. in St. Sebastian Churctv Bon Air Rd. and Sir Francis Drake Blvd.

Kentfield, with breakfast and presentation following in parish hall. Reservations required to Sugaremy@aol.com or (415) 461-0704 daily.

Members $5, Others $10, Dues $15 per year.

Dec. 6: Episcopal priest Bob Moore of St. John Episcopal Church, Ross with St. Isabella School Hand Chimers as special guests.

Performance Admission free unless otherwise noted.

Weekends through Nov. 24: The nine-inning comedy, Bleacher Bums, at The Lindland Theatre of Archbishop Riordan High School, 175 Phelan Ave., across from City College, SF. Curtain Fri./Sat . at 8 p.m.; Sun. at 2 p.m. Tickets $8/$5. Call (415) 587-5866.

Weekends Nov. 22 - Dec. 8: Moliere's The Doctor in Spite of Himself and the medieval Farce of the Washtub at Meadowlands Assembly Hall Theatre at Dominican University of California in San Rafael. Curtain Fri., Sat. 7:30 p.m.; Sun. 2 p.m. Tickets $10/$8/$3. Call (415) 673-3131.

Dec. 7: Ceremony of Lessons and Carols featuring the voices of the Schola Cantorum of the National Shrine of St. Francis of Assisi at St. Vincent Chapel, One St. Vincent Dr., San Rafael.

Ticket $20 per person. Call the School of Pastoral Leadership at (415) 614-5564.

Dec. 15: An Evening with Frederica von Stade, at St. Catherine of Siena Church , 1310 Bayswater Ave at El Camino Real, Burlingame at 5 p.m. The internationally known and widely praised mezzo-soprano will be accompanied by St. Catherine's own Chamber Orchestra featuring the talents of Keith Cerny and Francis Renk.

Tickets $35/$10. Benefits music programs at St. Catherine Elementary School. Call (650) 3446669.

Sundays: Concerts at 4 p. m. at National Shrine of St. Francis of Assisi , Vallejo and Columbus, SF. Call (415) 983-0405 or www.shrinest.org. Open to the public. Dec. 9: Sarah Giles , violin; Jonathan Lee, harpsichord; Dec. 16: John Fenstermaker , organ; Tues. Dec. 24: Thre e Sopranos: Cathy Ellis, Jennifer Ellis, Natasha Hoehn sing carofstraditional and new.

Sundays: Concerts at St. Mary Cathedral at 3:30 p.m. Gough and Geary Blvd., SF. Call (415) 567-2020 ext. 213. Concerts are open to the public.

Reunions Nov. 23: Class of '57, Notre Dame High School, Belmont. Contact Donna Westwood al alumnae@ndhsb.org or (650) 595-1913, ext.

351. Dec. 22: Class of '92.

Nov. 24: Annual Alumnae Mass and Luncheon of San Francisco's St. Paul's High School honoring the class of '53 as Golden Belles beginninc with Mass at 12:15 p.m. in St. Paul Church, 29th and Church St., SF. Luncheon follows in Fathei Mario P. Farana Parish Center. Please reserve

by November 9th. Call Kay Kelly at (650) 9929496 or sphsaiums@aol.com.

7882 ext. 3; Epiphany, SF 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/Widowe r group meets at St. Gregory, San Mateo. Call Barbara Elord i at (415) 5647882.

Information about children's and teen groups is available from Barbara Elordi at (415) 564-7882.

Volunteer Opportunities

The Schola Cantorum of the National Shrine of St. Francis of Assisi leads song at the shrine 's 12:15 p.m. Mass and 3:15 p.m. Vespers each Sunday. Also regularly featured at the shrine 's free Sunday afternoon concerts , the acclaimed ensemble will perform a program of Advent repertoire Dec. 1st at 4 p.m., and a Christmas Carol Concert with organ and orchestra, Dec. 22nd at 4 p.m. (See Performances for more). The shrine is locate d at Vallejo and Columbus St. in San Francisco. From left: John Fenstermaker, organist; Michelle Clair, Cole Thomason-Redus, Kevin Ames, Lantz Warrick, Jay Moorhead, Amy Cebrian, Kevin Gibbs, Daniel Hutchings, James Boyd, John Renke, Director of Music and Liturgy. Not pictured are Emily Ryan and Rob Bell.

Vocations/Prayer Opportunities Dec. 6: Catholic Charismatic Mass at St. Veronica Church, 434 Alida Way, South San Francisco at 7:15 p.m. Father Joe Landi will preside. Gospel Jubilation Singers will lead song.

Reception follows. Call Nolan (415) 564-7729.

Dec. 6: Special tribute to Our Lady of Guadalupe at St. Thomas the Apostle Church, 40th Ave. and Balboa St., SF beginning witn Mass at 6:30 p.m. Reception with lots of goodies follows in Ryan Hall. Everyone invited.

Dec. 7: Family Retreat at USF's McLaren Center, 8 a.m. - 5 p.m. featuring Msgr. James Lisante, former director of The Christophers .

Sponsored by Divine Mercy Foundation. $25 aduits/$5 children. Reservations and check may be sent to Foundation, 11152 San Pablo Ave., El Cerrito, 94530 or call (510) 236-0383.

Dec. 12: Prayer to Our Lady of Guadalupe beginning with traditional Mananitas at 4:45 a.m.

Every one invited. Call (415) 621-8203.

Dec. 7: Responsibility, Rehabilitation , and Restoration: A Catholic Perspective on Crime and Criminal Justice , at USF's Lone Mountain Campus , 9 a.m. - 4 p.m. A day of testimony, prayer, workshops. $20 per person. Sponsored by the School of Pastoral Leadership of the Archdiocese. Call (415) 614-5564.

Take Prayer 3rd Thurs. at 7:30 p.m. at Vallombrosa Center, 250 Oak Grove Ave., Menlo Park with Sister Toni Longo 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.

2nd Fri. at 7:30 p.m. at St. Peter Church, 700 Oddstad Blvd., Pacifica. Call Deacon Peter Solan at (650) 359-6313.

2nd Fri. at 7:30 p.m., St. Dominic Church, 2390 Bush St., SF. Call Laura McClung at (415) 362-1075 3rd Fri. at 8 p.m. at Woodside Priory Chapel, 302 Portola Rd., Portola Valley. Call Dean Miller at (650) 328-2880 1st Sat. at 8:30 p.m. at SF Presidio Main Post Chapel, 130 Fisher Loop. Call Catherine Rondainaro at (415) 713-0225

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.

Sat. at 9 a.m.: Pray the Rosary for Life at 815 Eddy St. between Franklin and Van Ness, SF. Call (415) 752-4922.

Worldwide Marriage Encounter Weekends can add to a Lifetime of Love. For more information or tO'register , call Michele or George Otte at (888) 568-3018.

Seton Medical Center Natural Family Planning^Fertility Care Services offers classes in the Creighton Model of NFP. Health educators are also available to speak to youth and adults on topics of puberty, responsible relationships , adolescent sexuality, the use of NFP throughout a woman's reproductive life , and infertility. Call (650) 301-8896 Retrouvaille , a program for troubled marriages. The weekend and follow up sessions help couples heal and renew their families.

Presenters are three couples and a Catholic priest. Call Peg or Ed Gleason at (415) 221-4269 or edgleason@webtv.net or Pat and Tony Fernandez at (415) 893-1005..

The Adoption Network of Catholic Charities offers free adoption information meetings twice a month. Singles and married couples are invited to learn more about adopting a child from foster care . Call (415) 406-2387 for information.

Single, Divorced, Separated 3rd Thurs.: Meetings at 7 p.m. for New Wings at St. Thomas More Church , 1300 Junipero Serra Blvd. at Brotherhood Way, SF. Potluck dinner at 6 p.m. on 3rd Saturdays. Call Ron at (650) 557-9100 after 6 p.m.

Sundays through Nov. 17: The Divorce Recovery Course , a chance to understand the emotional journey begun with the end of a marriage. 7 p.m. at St. Stephen Church , Eucalyptus Dr. SF. $45 fee includes materials. Call Jeannie at (650) 592-2164 or Vonnie at (650) 873-4236.

Catholic Adult Singles Assoc, of Marin meets for support and activities. Call Bob at (415) 8970639 for inform ation.

Groups meet at the following parishes. Please call numbers shown lor more information.

St. Catherine of Siena , Burlingame. Call Elaine Yastishock at (650) 344-6884; Our Lady of Angels, Burlingame. Call Louise Nelson at (650) 343-8457 or Barbara Arena at (650) 3443579. Our Lady of Mt. Carmel , Redwood City Call (650) 366-3802; Good Shepherd, Pacifica.

Call Sister Carol Fleltz at (650) 355-2593; 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. St. Isabella , San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato. Call Sister Jeanette at (415) 897-2171.St. Gabriel, SF. Call Barbara Elordi at (415) 564-7882. St. Finn Barr, SF in English and Spanish. Call Carmen Soil's at (415) 584-0823St. Cecilia, SF. Call Peggy Abdo at (415) 564-

SF's Laguna Honda Hospital is in need ol extraordinary ministers including Eucharistic ministers and readers as well as volunteers to visit with residents and help in the office and with events. Call Sister Miriam Walsh at (415) 6641580, ext. 2422.

California Handicapables, which provides a monthly Mass and luncheon to handicapped persons , needs volunteers including drivers , servers , donors , and recruiters of those who might benefit from the experience. Call Jane Cunningham at (415) 585-9085.

St. Francis Fraternity, a secular Franciscan organization , needs volunteers to help with their 20 year old tradition of serving breakfast on Sunday mornings to their Tenderloin neighbors.

Call (415) 621-3279.

Maryknoll Affiliates: Bay Area chapter meets 4th Sat. for two hours at St. Ignatius Church , corner of Fulton and Parker, SF, to share community, prayer, and action on social justice and global concerns. Members occasionally do short periods of mission service around the world at Maryknoll locations. Call Marie Wre n at (415) 331-9139 or mwren48026@aol.com.

Become a mentor for a homeless youth.

Home Away From Homelessness seeks volunteers to mentor homeless/formerly homeless youth. Make a difference. Become a mentor. Call (415) 561-4628.

Most Holy Redeemer AIDS Support Group needs volunteers to provide practical and emotional support to individuals with HIV-AIDS and/or assist with various progra m events and activities. Many opportunities available. Call (415) 863-1581 or www.mhr-asg.com.

Help a child succeed in school and in life by serving as a tutor for two hours a week at Sacred Heart Elementary School, 735 Fell St., SF. Sessions take place Mon. - Thurs. from 3:30 5:30 p.m. Help welcome in a variety of subjects.

Call Mary Potter at (415) 621-8035.

St. Joseph's Village, a homeless shelter for families at 10th and Howard St., SF, is looking for dedicated office volunteers to answer phones and greet residents. If you are interested in volunteering, call Dewitt Lacey at (415) 575-4920.

San Francisco's St. Anthony Foundation needs volunteers as well as canned goods and other staples. Non-perishable foods may be taken to 121 Golden Gate Ave. M - F from 8"30 a.m. - 4:30 p.m. Volunteer candidates should call (415) 241-2600 or visit the web site at www.stanthonysf.org.

Seeking enthusiastic men and women for the volunteer team at Mission Dolores Gift Shop.

Welcome visitors from around the world , distribute brochures , accept donations and assist in gift shop sales. You'll also have a chance to practice additional languages you may speak. Call Theresa Mullen at (415) 621-8203 , ext. 30.

Raphael House, a homeless shelter for families in San Francisco 's Tenderloin District , is in need of volunteers to help with various tasks.

Hours are 5:45 p.m. - 9 p.m. Call Carol at (415) 345-7265.

Dotebook is a free listing for parishes, schools and non-profit groups.Please include event name, time, date, place, address and an information phone number.Listingmust reach Catholic San Francisco at least two weeks before the Fridaypublication date desired.

Mail your notice to:Dotebook, Catholic San Francisco, One Peter Yorke Way, S.F. 94109, orf a xit to (415) 614-5633.

Iraq war . . . ¦ Continued from cover and moral criteria that should guide these critical choices," the statement said. Instead of primarily pursuing a course to war in Iraq , the bishops said, "it is vital that our nation persist in the very frustrating and difficult challenges of maintaining broad international support for constructive , effective and legitimate ways to contain and deter aggressive Iraqi actions and threats. " At the urg ing of several bishops , the statement was careful to note that "there are no easy answers" and acknowled ge that "ultimatel y, our elected leaders are responsible for decisions about national security. " However, they "hope that our moral concern s and questions will be considered seriousl y by our leaders and all citizens. " They said, "We have no illusions about the behavior and intentions of the Iraqi government. The Iraqi leadershi p must cease its internal repression , end its threats to its neighbors, stop any support for terrorism, abandon its efforts to develop weapons of mass destruction and destroy all such existing weapons. " Toward that end, they said , they support "effective enforcement of the military embargo and maintenance of political sanctions. " They called for more carefull y focused economic sanctions "which do not threaten the lives of innocent Iraqi civilians. " The bishops said they welcome the fact that the United States has worked to win the U.N. Security Council' s support for calls to Iraq to disarm or face military intervention , "We join others in urging Iraq to comply fully with this latest Security Council resolution ," the statement said. "We fervently pray that all involved will act to ensure that this U.N. action will not simpl y be a prelude to war but a way to avoid it."

They acknowledged that "people of good will may differ on how to apply just-war norms in particular cases, especially when events are moving rapidl y and the facts are not altogether clear."

However, they said , "based on the facts known to us, we continue to find it difficult to justif y the resort to war

against Iraq, lacking clear and adequate evidence of an imminent attack of a grave nature. " The bishops said they are especiall y concerned about recent efforts to expand the traditional definition of a just cause for war "to include preventative use of military force to overthro w threatening regimes or to deal with weapons of mass destruction. " It noted that the "Catechism of the Catholic Church" limits the choice to go to war to cases where "the damage inflicted by the aggressor on the nation or community of nations (is) lasting, grave and certain. " "A distinction should be made between efforts to change unacceptable behavior of a government and efforts to end that government ' s existence ," the statement said.

Decisions to wage war with Iraq should "require compliance with U.S. constitutional imperatives , broad consensus within our nation and some form of international sanction ," the bishops said. Recent actions by the U.S. Congress and the U.N. Security Council are important toward that end, they said.

"As the Holy See has indicated , if recourse to force were deemed necessary, this should take place within the framework of the United Nations after considering the consequences for Iraqi civilians and regional and global stability, " they said .

Also to be considered are the probability of success and proportionality, the statement said.

"We recognize that not taking military aclion could have its own negative consequences ," the bishops said.

"We are concerned , however, that war against Iraq could have unpredictable consequences not onl y for Iraq but for peace and stability elsewhere in the Middle East.

"The use of force might provoke the very kind of attacks that it is intended to prevent, could impose terrible new burdens on an already long-suffering civilian population and could lead to wider conflict and instability in the region."

The statement also suggested that "in assessing whether 'collateral damage ' is proportionate , the lives of Iraqi men , women and children should be valued as we would the lives of members of our own family and citizens of our own country. "

The agenda for the bishops ' annual meeting did not originally include any international policy issues. On the first day of their conference , however, several bishop s pro posed lhat they quickl y draft and approve a new statement about Iraq, taking into consideration the recent actions by the Security Council and Congress.

They asked that it up date and build upon a Sept. 13 letter on the moral issues at stake in a decision to go to war, which the bishops ' Administrative Committee had authorized to be sent to President Bush by the president of their conference , Bishop Wilton D. Gregory of Belleville , 111. /\n amendment incorporated at the suggestion of Bishop Gerald R. Barnes of San Bernardino , Calif. , and Detroit Auxiliary Bishop Thomas L Gumbleton supported the ri ght of Catholics in the armed forces to conclude that based on churc h teaching they cannot morall y fight in what might be an unjust war in Iraq.

In discussion , Bishop Gumbleton said that during the 199 1 Gulf War members of the military who refused on moral grounds to partici pate in fi ghting were subjected to "very harsh treatment." He said one of the church' s problems in teaching the theology of just war is that "we do not support those who feel they must, in light of that teaching, dissent from fi ghting."

Auxiliary Bishop John J. Kaising, also of the military archdiocese, said he wondered whether including a provision that supporte d the position of conscientious objectors would send a signal to other Catholics in the military that they are wrong for not objecting. "I don 't think we can do that to a soldier, sailor, airman or marine," Bishop Kaising said. "It puts military chap lains in a real bind. " In the end , the statement included the idea proposed by Bishops Gumbleton and Barnes, ll reads: "We pray for all those most likel y to be affected by thi s potential conflict , especially the suffering people of Iraq and the men and women who serve in our armed forces. We support those who risk their lives in the service of our nation. We also support those who seek to exercise their right to conscientious objection and selective conscientious objection as we have stated in the past."

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¦ Continued from page 19

The U.S. bishops Nov. 13 approved new norms for church fund raising and for the sale or lease of church property.

They voted 219-0 for the fund-raising norms, 219-2 on the property sale norms and 221-0 on the property lease norms. They also approved "Diocesan Financial Issues," a handbook for diocesan financial officers.

The three sets of norms, proposed by the bishops ' Committee on Canonical Affairs , are intended to become part of U.S. church law complementing the general church law found in the Code of Canon Law. Vatican confirmation is required before the new norms become law.

The fund-raising norms apply to all "fund-raising appeals to the faithful for church support," whether by parishes , dioceses, religious orders or other Catholic entities.

The 17-point document says such appeals must be "truthful and forthright " and "theologically sound. " It says funds raised must be "used for their intended purposes" and not be "absorbed by excessive fund-raising costs. " Donors must be informed of the use of donated funds and any restrictions set by a don or must be honored.

The norms say the diocesan bishop must approve solicitation of funds by diocesan or other Catholic entities. When a religious order solicits funds , its major superior and the local bishop where the fund-raising appeal originates must approve. The approval is to be in writing.

followed in translating Latin liturgical texts into modern languages and on translating Scripture for liturg ical use.

The English version adopted by the bishops was based on an English text produced by the Vatican earlier this year, but it includes more than 60 amendments by the U.S. bishops.

The Vatican 's 2002 version in turn was a revision of a second version in English produced in 2000 by the International Commission on English in the Liturgy after the Vatican in 1997 rejected a 1994 ICEL translation as unsuitable.

In 2001 the Vatican completed a long study of the question and issued a new instruction on translating liturgical texts , setting strict standards for more literal, exact translations.

The bishops also approved the new General Instruction of the Roman Missal, incorporating alread yapproved U.S. adaptations , on a vote of 239-6 with one abstention. As with the ordination rites, the bishops ' decision must receive the "recognitio" of the Holy See before it is final.

The instructi on, which is published at the front of all official missals, sets the rules for how Catholic worship is to be conducted , from the order of the service to the role of the various ministers, from gestures and posture to the worship space and its furnishings.

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Those who conduct fund-raising campaigns are required to provide annual financial statements "prepared in accordance with generally accepted accounting principles and , where size warrants , by a certified public accountant. " Since 1993 U.S. bishops have needed Vatican permission to give up ownership of church goods worth $3 million or more. The new norms adopted b y the bishops would raise that maximum figure to $5 million for dioceses with fewer than 500,000 Catholics and $10 million for dioceses with a Catholic population of 500,000 or more.

General church law also requires a bishop to have the consent of his diocesan finance council and college of consultors , a diocesan body of priests chosen by the bishop, to give up ownership of church goods worth more than a certain minimum, currentl y informally set at $500,000.

The new norms formally set $500,000 as the minimum limit in dioceses with fewer than 500,000 Catholics , raising that to $1 million for dioceses with 500,000 or more Catholics.

The norms call for the limits to be adjusted annually in the future on the basis of changes in the consumer price index as determined by the U.S. Bureau of Labor Statistics.

"Diocesan Financial Issues," a 213-page handbook in the format submitted to the bishops , was prepared by the bishops ' Accounting Practices Committee and presented by their Committee on Bud get and Finance.

It covers a wide range of special accounting and financial administration issues faced by dioceses, which must comply with church law and civil law, including complex federal laws governing religious and not-forprofit institutions.

New norms cover f und raising, sale and lease of church property

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Albert Pau l Lera Carol A. Levaggi Raquel V. Limon Irene D. Loupy James K. Ma Simeon O. Maldonado Annie G. Marino Rocita A. Martinez Aileen L. McCarty Zenaida J. McCaslin Robert E. McConnell Jeanne M. McCormick Lillian M. McGough Virginia L. McGovern Anne Imelda (Mel) McKeever Joseph M. McKeever Jaime G. Medel Michelina M. Meier Candelaria Montecelo Elizabeth Lawrie Mori Joseph J. Morsello Rose B. Mula Marie McKeon Murphy Pearl M. Murphy »_ _, _.

Martha Nott Evelyn E. Olsen A TT ,_ mRegan Anna H.O Eleanor M. Ozenne Mack C. Palmer _ n Rita n R. n Parsons Maria A. Perez Marie Perez Frank C. Perrone Nello J. Petri Maureen A. Plume Luigina Norma Quilici Catherine A. Radovan Rose M. Rey Diane L. Richards-Brown Dorothy M. Rifenrath David Ronald Rizzo

Graciela Rosario Blanca Ruiz Nicholas A. Sapunar Marion Scatena Joseph F. Schur Fred J. Scolari Adeline M. Siotto Dorothy Beatrice South Vida C. St. Clair Catherine P. Sutherland Mary lou Ryan Tackney Rosa C. Tenorio Jerome Tortorice Gloria Valadao Herman C. Valentin Kurt R. Van Wie Dioscoro B. Viray Cynthia C. Voytek TTAT \7 / ^riACC _. _F_\J„_> k_> [_LvJ___ X !

A/fTT XTY _ r\ DADIT lVlJ_-iN JL l_J JL AJ V IV „„ T Laura C. Ferrari _ , ., K V _, ,.

Tr Theresa Kephnger _ „ M Ad _ .. _ ,M . ,, „ , . e .

Santina M. Perkins ¦ Straver p o. v, T t r t s.

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SA]M R A FAFT Mae Canziani Elizabeth A. Fern John C. Lagomarsino Lola Bareilles Niebauer Doris Triena

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Holy Cross Catholic Cemetery^ Colma 1st Saturday Mass Saturday,December 7, 2002 Rev. Mark Taheny-Celebrant St. Veronica 's Pa rish All Saints Mausoleum-11:00 a.m.

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Christmas Remembrance Service Saturday, December 14, 2002 Rev. John Talesfore, Officiating No Mass All Saints Mausoleum-ll:00 a.m. ,

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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