February 3, 2006

In first encyclical, pope calls for deeper understanding of love

By John Thavis

divided into two sections, one on the VATICAN CITY (CNS) — In his first meaning of love in salvation history, the encyclical , Pope Benedict XVI called for other on the practice of love by the a deeper understanding of love as a gift church. from God to be shared in a self-sacrifi The pope said his aim was to "speak of cial way, both at a personal and social the love which God lavishes upon us and level. which we in return must share with othThe pope said love between couples, ers." The two aspects, personal love and often reduced today to selfish sexual the practice of charity, are profoundl y pleasure, needs to be purified to include interconnected , he said. "concern and care for the other."

The encyclical begins with a phrase from the First Letter of John: "God is See Encyclical Page 9 love, and he who abides in love abides in Love is also charity, he said, and the God, and God abides in him." The pope church has an obligation to help the said the line expresses the heart of the needy wherever they are found — but its Christian faith , which understands the primary motives must always be spiritual , creator as a loving God and which sees never political or ideological.

Christ's death as the ultimate sign of The nearly 16,000-word encyclical , God's love for man . titled "Deus Caritas Est" ("God Is In today's world , however, the term Love"), was issued Jan. 25 in seven lan- "love" is frequentl y used and misused, guages. Addressed to all Catholics, it was FIRST ENCYCLICAL, page 5

Pope Benedict XVI waves as he arrives to celebrate an ecumenical evening prayer service at the Basilica of St. Paul Outside the Walls in Rome Jan. 25. His first encyclical was released the same day.

In Iraq, militants coordinate bombings near Christian churches

By Carol Glatz

was very little damage" and so few vicROME (CNS) — Unidentified tims. militan ts planted explosives near sevIn a Jan. 30 p hone interview from eral Christian churches and the Baghdad, the Catholic patriarch said Vatican Embassy in Iraq, causing few the attacks would affect not only casualties but triggering fresh fears Christians but "all Iraqis , all good among the minority Christian popu- Iraqis because they are sorry this has lation. happened and we hope it will not hapThe near-simultaneous attacks pen again."

Jan. 29 in Baghdad and Kirkuk, a In Baghdad, a wall along the side of northern Iraqi city, were launched the Vatican Embassy suffered damage just as some Sunday afternoon servic- after a car bomb on the opposite side of es had ended. A blast targeting a the street detonated.

Chaldean Catholic church in Kirku k An informed Vatican official told left one parishioner and two passers- CNS the bomb went off in front of a by dead and one person injured. restaurant , which he said was the probChaldean Patriarch Emmanuel- able target of the attack. The official Karim Delly of Baghdad told Catholic said terrorists in Iraq have often targetNews Service, "We thank God there ed restaurants because an explosion

there "causes many victims and much damage."

However, Archbishop Fernando Filoni , apostolic nuncio in Baghdad, told the Italian Catholic newspaper Awenire Jan. 31 that he believed the Vatican nunciature might have been the target "because at the same time there were attacks against churches in Baghdad and Kirkuk."

He added that the string of bombings happened on a Sunday "at the time (of day) when the faithful go to church."

Life for most people, but especially the Christian minority, in Iraq "continues to be veiy, vety difficult," he said. Christians and religious are also increasingly intimidated or threatened, he added.

The nuncio told Vatican Radio Jan. 29

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that it was "clear that destabilizing the country is one of the key characteristics for whoever wants to leave the people in chaos."

The nunciature and five Christian churches were in the vicinity of six bombs, five of which exploded within a half-hour period.

A bomb planted close to the Chaldean church , St. Mari, in Kirkuk caused the most damage with three people dead and one injured , according to news reports . The other blast in Kirkuk was not far from the Syrian Orthodox Church of Sts. Peter and Paul , Latin-rite Archbishop Jean Sleiman of Baghdad told CNS. Six people were injured in that attack , BOMBINGS, page 6

hWlfN celebrates 25

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by Tom Burke

Never too late to commend good work and so we do for more than a dozen students from Notre Dame High School in Belmont who in August served and learned about the people they served at Dorothy's Place, a Franciscan Hospitality Center for the poor in Salinas. Thanks for the example to Megan Claire , front left, Rebecca Shields, Gabrielle Bautista, Maria Ching, Jinelle Remo. Lauren White, middle left, Nisha Tandel, Simran Dhillon, Alexa Navarro, Lindsay Saier. Annika McPeek-Bechtold, back left, Lauren Wyer, Paulina Chognard, Tessa Gallagher.

Mario and Josephine Busalacchi Happy 50 years married to Josephine and Mario Busalacchi January I4th. The longtime St. Elizabeth 's parishioners commemorated the milestone with family and friends at Caesar 's Restaurant. Mario - a retired SFPD

Happy 65th anniversary to Vince and Erma Brogan longtime parishioners of Church of the Epiphany.

Thanks to Barbara Bottarini for the good news.

LIVING TRUSTS - WILLS • PROBATE T. MICHAEL SWEENEY A^ 1\ ATTORNEY AT LAW A^ J A 782A ULLOA STREET /VI M /\ \ tj (J SAN FRANCISCO, CA 94127 yj U (415) 664-8810 -** -** www.mtslaw.info

Sergeant - and Josep hine, were joined on the occasion by Africa. "It was at the Church of the Holy Trinity that we their daughters , Joann Stellini with her husband , Arthur, promised God to stay together in sickness and in health , and Nina Puccinclli with her husband Mario. Also wish- for richer or poorer, until death do us part ," the coup le told this column. "And by the ing Grand pa and Grandma grace of God we have." Now the best were grandchildren , in their "earl y eighties" with Nina , a junior at Santa Clara University, Gianna , a 22 grandchildren and 14 great grandchildren, Mavis freshman at St. Ignatius , and Charles are still active John, an 8th grader at St. volunteers especiall y in findBrendan 's, and Francesca , a 5th grader at St. ing food for the needy....

Rita and Bob Sverak are Veronica's.... Students at wished wel l on the occasion Holy Angels School, Colma of their 50th anniversary raised $1350 for the Wheel December 10th. A famil y Chair Foundation one cent at celebration at the Fairmont a time. Among those assistHotel honored the longtime ing in the effort were Student parishioners of St. Dunstan Council members Maria Mavis and Charles Meyer with former Parish in Millbrae. Thanks Noelle Florendo, Monica San Francisco Archbishop William J. Levada Jocelyn to family friend , Kathleen Fernandez, Manalo, and Richia Hi polito.... It's 60 years later for McCarthy Mikroulis for the good news.... Remember Mavis and Charles Meyer of St. Emydius Parish and this is an empty space without ya'!! The email address married March 5, 1946 in the village of Elsies in South for Street is burket@sfarehdiocese.org. Mailed items should be sent to "Street," One Peter Yorke Way, SF 94109. Pix should be hard copy or electronic jpeg at 300 West Coast Church Supplies dpi. Don ' t forget to include a follow-up phone number.

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EWTN , Catholic TV network, celebrates 25th anniversary

By Maurice E. Heal y EWTN , a global Catholic network that reaches 125 million televisi on households in 147 countries , held a twoday conference at the Bill Graham Civic Auditorium in San Francisco Jan. 28-29 as part of the network' s 25th anniversary celebration.

More than 3,000 peop le, mostl y from northern California , attended the famil y oriented event , which featured presentations , liturgy, prayer, and direct contact with personalities from the 24-hour a day television network .

Oakland Bishop Allen Vi gneron was the celebrant and homilist at the Jan. 29 Sunday Mass.

San Francisco is one of a handful of U.S. cities where EWTN 25th anniversary events have been planned. Other sites include Denver , San Antonio , Chicago and Philadel phia.

The Eternal Word Television Network (EWTN) was founded 25 years ago by a cloistered nun in Alabama. At the beginning, onl y 60,000 homes were able to receive the transmission.

Raymond Arroyo , EWTN' s news director and author of a biograp hy of Mother Angelica — the nun who started EWTN in a garage in 1981 , said "Mother had what she called a mission, and that mission was to save souls."

For its first few years, EWTN relied on pre-taped and syndicated programs , which were transmitted four hours each day. But in 1983 , EWTN launched "Mother Angelica Live," which carried the fled ging Catholic network to new hei ghts. EWTN began broadcasting 24 hours a day in 1987 , with an emphasis on live programs and events.

In late 2001 , Mother Angelica , 82, suffered two strokes. The second stroke left her partiall y paral yzed and with some speech difficulties. She lives at

"helps in prayer life and understanding the bible. " Tony Avala 74 made the three-hour drive from Fresno with his son-in-law Keith Jura , 47 , and the men ' s spouses.

At the conference , they found Keith' s brother Scott , 53, who also had driven from Fresno with his wife.

Marjorie Martin , 39, fro m Sacramento , and Mari paz Delos Reyes, 28, from Vallejo , found that "faith just radiated from the peop le" attending the EWTN anniversary event in San Francisco.".

Others traveled quite a distance to attend the EWTN event. Carol Werdin came from Cypress , Calif., near vi iAnaheim , while Kenneth Tyna and his wife, Edna , came fro m Sun City, Ariz.

Fr. Andrew Johnson , a priest of the H I i Archdiocese of San Francisco said the EWTN event was "inspiring. " He called the people attending the conference from families with babies in strollers to X ' 0. w 'seniors "the hope of the Church."

Z y Arroyo said Mother Angelica ' s vision has made the network a success Deacon Bill Steltemeier, chairman of the Alabama-based Eternal Word and continues to define its operations.

Television Network , holds up a picture of Mother Angelica , who EWTN is the only donor-based network in the world , said Arroyo. "Cable established the network, as he makes an appeal for donations before a operators pay nothing for the signal ."

Jan. 29 Mass at EWTN' s 25th anniversary celebration in San Francisco.

EWTN president Michael Warsaw noted that "EWTN 's mission to spread her order 's cloister in Hanceville , Ala. of EWTN' s viewing "famil y" found the Good News of Jesus Christ" is not A special attraction of EWTN for opportunities to talk one-on-one with limited to television. "The network has a short-wave radio signal with a potential many peop le is the network's breadth show hosts and personalities.

Three sisters - Machelle , 15 , worldwide audience of 600 million peoand depth of coverage of significant Catholic events around the world .

Christina , 12, and Jessica , 8, Sowinski ple ," and online internet services providEWTN' s current programming from Rocklin said it was "awesome to ing Catholic resources , he said.

Warsaw said the goal of the netincludes daily Mass , devotions such as meet everyone we know from EWTN." the Rosary and Stations of the Cross , as The home-schooled g irls came to the work's 300 employees is "to remain focused on the mission and core apostowell as popular programs such as "Life event with their parents.

Two adult sisters in their 40s also late." on the Rock" with Fr. Mark Mary In the San Francisco Bay Area , Christina , "The Journe y Home" with were excited. Virginia Rouse , a member Marcus Grodi , and "The Abundant Life" of St. Francis Parish in San Mateo EWTN television programming is availwith Johnette Benkovic.

County, attended with her sister, Liz able through ComCast, Direct TV, DISH At the San Francisco event , members Hurley of Newark , who said EWTN Network and RCN.

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Homeless an issue clouding effort to shine up Detroit for Super Bowl

DETROIT — Detroit officials and residents hope to spit-shine the city 's image when the Super Bowl comes to town Feb. 5, but to do that the city has had to focus on a growing concern that screams for hel p: the problem of homelessness. Depending on who's counting, there are 5,000-13,000 people living on the streets of Detroit at any given time . Other estimates say 30,000-50,000 have no homes of their own but are taken in by friends or relatives.

A sizable portion of the homeless population resides in downtown Detroit — within blocks of where the National Football League 's Super Bowl will be played. It 's in this area that a handful of organizations have dug their trenches in the war against homelessness. Among them are Most Hol y Trinity, Sts. Peter and Paul and St. Aloysius parishes , the Dorothy Day Catholic Worker House shelter for women and Manna Community Meals soup kitchen. "The focus ri ght now is to take care of their daily needs," said Kathy Lynch , director of St. Al' s Center in downtown Detroit.

"But it 's also to reroute them in their journey s so their dail y needs will be satisfied in different ways."

President urged to make health care a p riority of his second term

WASHINGTON — Calling U.S. health care "among the best in the world" but "in a state of disrepair," a nun who was a guest at President George W. Bush' s 2004 State of the Union address urged the president to make "transforming the health care system " a priority concern for the rest of his second term . Sister Caro l Keehan , a Daughter of Charity who was named president and CEO of the Catholic Health Association of the United States last fall , made the appeal in a letter to Bush less than a week before his Jan. 31 State of the Union address. "Growing costs make it increasingly difficult for employers to provide coverage, and for patients to afford out-of-pocket expenses," she said.

"Meanwhile, the number of uninsured continues to rise, representing a threat to individu als and to our nation 's security."

Auxiliary Bishop Gumbleton announces his retirement

WASHINGTON — Auxiliary Bishop Thomas J. Gumbleton of Detroit , internationally known for his

Coretta Scott King, widow of the Rev. Martin Luther King Jr., the slain civil rights leader, acknowledges a standing ovation before speaking at the 36th annual commemorative service for her husband in Atlanta in this 2004 file photo King, who surged to the forefront of the fight for racial equality after her husband was murdered in 1968, died at age 78 Jan. 31. She had suffered a stroke and a heart attack in August 2005.

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activism for peace , human ri ghts and the poor , announced Jan. 26 that Pope Benedict XVI has accepted his resi gnation. Jan. 26 was his 76th birthday. As of Jan. 27, there was no official announcement from the Vatican press office about the bishop 's resignation.

When he was ordained a bishop in 1968, he was 38 and the youngest bishop in the country. From 1972 to 1991 Bishop Gumbleton was founding president of Pax Christi USA , the U.S. branch of the international Catholic peace movement. From 1976 to 1984 he was president of Bread for the World, an interfaith organization that fi ghts world hunger throug h research , education and advocacy. An earl y advocate of nuclear disarmament, he was a member of the committee that drafted the U.S. bishops ' landmark 1983 pastoral letter , "The Challenge of Peace: God's Promise and Our Response. "

Off icials say Catholic group s should coordinate AIDS efforts

GENEVA (CNS) — Catholics assisting peop le living with HIV/AIDS need to coordinate their efforts in order to improve their service and fight prejudice and susp icion about the church' s response to the disease , said meeting. Caritas partici pants at a January Internationalis , the umbrella organization of Catholic charities , convened the Jan. 23-26 meeting in Geneva to promote cooperation and to bring Catholic AIDS programs into contact with scientific and funding experts from the U.N. AIDS pro gram , the World Health Organization and other international agencies. Father Robert J. Vitillo , special adviser on HIV and AIDS for

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Franciscan says Hamas win worries Holy Land Christians

ROME — The victory of the militant Islamic group Hamas in Palestinian elections has worried the Christian community in the Hol y Land , said a leading church official. Father Pierbattista Pizzaballa , head of the Franciscan Custod y of the Hol y Land , said the Hamas movement 's willingness to use terrorism for political ends was one of the most troubling elements.

He said he hoped governing would prove to be a moderating experience for Hamas leaders , who will now have to learn the art of compromise. Father Pizzaballa spoke at a press conference in Rome Jan. 27, two days after Hamas swept to a surprising parliamentary victory over the secular Fatah Party, which had controlled the Palestinian Authority. He said church leaders in the region were general ly suspending jud gment until they learned details of Hamas ' governing program and heard the tone of its statements. "There are no reasons to be afraid , but there are reasons to be worried."

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The figure is particularl y low when "40-50 percent of all health care in the develop ing world is provided by faith-based organizations."

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Pope Benedict 's encyclical on love is widely praised Catholic San Francisco, "This is a man who writes very well , prays very well and teaches very well. (He 's given) a lifetime of wisdom and holiness into understanding that powerful , central truth that we find in John 's first letter - God is love. What 's important for us as Catholics, in the world in which we live , is that the reverse is not true. Love is not God . . . God is Love.

This is personified - It is from the three Persons of the Trinity that comes our life and our love and it is for us to respond to it and to share it."

Ruth Gledhill , writing in the Times of London, said, "Every sentence , stop and comma speaks of orthodoxy.

It is steeped in the tradition of the ancient Church. The Pope was former head of the Congregation of the Doctrine of the Faith , the bod y once known as the Inquisition. But this encyclical is not the work of an inquisitor. It is the work of a lover — a true lover of God." John Allen , Vatican expert and writer for National Catholic Reporter, said " Benedict expresses himself as a pastor. He treats a core theme of Christian faith, and for the most part uses terms that don 't require a license in systematic theology to grasp. While history will remember John Paul II as a great evangelist , Benedict

XVI may go down as the most classic example of a "teaching pope" in modern times."

An editorial in the British newspaper The Tablet said Pope Benedict XVI, "has produced a profound , lucid, poignant and at times witty discussion of the relationship between sexual love and the love of God, the fruit no doubt of a lifetime's meditation. This is a document that presents the most attrac tive face of the Catholic faith and could be put without hesitation into the hands of any inquirer."

Philosophy professor Christopher Kaczoi of Loyola M arymount University in Los Angeles , who teaches on the philosophy of love and marriage, said the pope "distinguishes erotic love from self-giving love to reunite the two again together for the greater flourishing of humanity, both sp irituall y and materially."

"Pope Benedict is convinced that the biblical revelation concerning love is that nothing good and authentic in human love is lost when this love is combined with God' s love," Kaczor said. "Rather, human love discovers its depth and full importance precisely when elevated by God' s own self-giving love."

"But if in my life I fail completel y to heed others , solel y out of a desire to be 'devout ' and to perform my ' reli gious duties ,' then my relationship with God will ¦ Continued from cover also grow arid ," he said.

The second half of the encyclical makes two main he said. Most commonl y, it is understood as representing "eros," the erotic love between a man and a woman. points: — As a community, the churc h must practice love The church , from its earliest days , proposed a new vision of self-sacrificial love expressed in the word throug h work s of charity and attend to people 's suffer"agape," he said. ings and needs, including material needs.

— The church' s action stems from its spiritual misAt times , the pope said , the church , with all its commandments and prohibitions , has been accused of sion and must never be undertaken as part of a political poisoning eros or of being ready to "blow the whistle " or ideolog ical agenda. just when the joy of erotic love presented itself.

The pope said there was a connection between the But in modern society, he said , it has become clear commitment to justice and the ministry of charity, but that eros itself has been exalted and the human body also important distinctions. Building a just social and civil order is an essential political task to which the debased.

"Eros , reduced to pure 'sex,' has become a com- church contributes through its social doctrine , but it modity, a mere 'thing ' to be boug ht and sold , or rather, "cannot be the church' s immediate responsibility," he man himself becomes a commodity. This is hardly said. man 's great 'yes ' to the body. On the contrary, he now "A just society must be the achievement of politics , considers his bod y and his sexuality as the purel y not of the church ," he added. material part of himself , to be used and exploited at "The church cannot and must not take upon herself will ," he said. the political battle to bring about the most just society Properl y understood , he said, eros leads a man and possible. She cannot and must not replace the state," woman to marriage, a bond that is exclusive , and there- the pope said. fore monogamous , as well as permanent.

"Yet at the same time she cannot and must not While it is true that the happ iness of eros can give remain on the sidelines in the fight for justice," he said. people a "foretaste of the divine ," eros needs to be dis- The church' s role is to make the rational arguments for ciplined and purified if it is to provide more than fleet- justice and awaken the spiritual energy needed for the ing pleasure, the pope said. sacrifices that justice requires , he said.

The solution is to rediscover a balance between the "Christian charitable activity must be independent ecstasy of eros and the unselfish love of agape, he said. of parties and ideologies. It is not a means of changing The key to regaining this balance, he said, lies in a the world ideolog ically, and it is not at the service of personal relationship with God and an understanding worldly stratagems , but it is a way of making presen t of the sacrificial love of Jesus Christ. He said Christ here and now the love which man always needs," he gives the ultimate lesson in "love of neighbor," which said. means: "I love even the person whom I do not like or The pope examined and rejected the Marxist arguments that the poor "do not need charity but justice ," even know."

The pope said there was an essential interp lay and that charity is merely a means of preserving a stabetween love of God and love of nei ghbor. tus quo of economic injustice. He said the church must "If I have no contact whatsoever with God in my help the needy wherever they are found , and he cited life , then I cannot see in the other anything more than Blessed Mother Teresa of Calcutta as an example of the other, and I am incapable of seeing in him the love in action .

"One does not make the world more human b y image of God ," he said.

refusing to act humanel y here and now " he said. And charity will always be necessary, even in the most just society, he said.

In any case, he said , it is an illusion to think that the state can provide for all needs and full y resolve every problem.

"We do not need a state which regulates and controls everything," but a state that supports initiatives arising from different social forces , he said. The church is one of those forces, he said.

The pope said that those working for Catholic charitable organizations need to be witnesses of the faith as well as professionally competent in humanitarian affairs.

The church's charitable activities , he said , should not be seen as opportunities for proselytism , in the sense of imposing the church's faith on others .

"But this does not mean that charitable activity must somehow leave God and Christ aside," he said.

Without proposing specific guidelines , he added: "A Christian knows when it is time to speak of God and when it is better to say nothing and to let love speak alone."

The pope said that prayer should not be forg otten as the church tries to alleviate the immense needs around the world.

"People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone. Piety does not undermine the strugg le against the poverty of our nei ghbors , however extreme," he said.

By Catholic San Francisco Staff Bishop William S. Skylstad , president of the U.S. Conference of Catholic Bishops , said Pope Benedict XVI' s first encyclical shows "his great scholarshi p and his profound sp iritual insi ght."

The papal letter is "a profound , meditation on the meaning of Christian love and the place of charity in the life of the church ," Bishop Skylstad said in a statement released by the USCCB in Washington.

"I would single out in particular the Holy Father 's affirmation that 'the church cannot neglect the service of charity any more than she can neglect the sacraments and the word,'" he said. "This affirmation puts this service at the very center of the church' s life, and it follows a reflection in depth on the meaning of love as it appears in sacred Scripture."

Archbishop George H. Niederauer , who will be installed as head of the Archdiocese of San Francisco on Feb , 15, said , "I think it is beautiful and powerfu l and central to the Christian message. I think we should all look at it and stud y it and frankl y pray about it."

In an interview Jan. 30, Archbishop Niederauer told

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Religious orders provide models of charity, says pope

By John Thavis VATICAN CITY — Citing his recent encyclical, Pope Benedict XVI said reli gious orders throug h the centuries have given the church and the world models of Christian charity.

The pope made the remarks at his Sunday blessing Jan. 29, as he looked forward to the celebration of the World Day for Consecrated Life , which is observed in Rome on the feast of the Presentation of the Lord Feb. 2.

The pope noted that in his first encyclical , titled "Deus Caritas Est" ("God Is Love"), he had written about the important witness of charity given by the saints, from the earliest days of the church to modern times.

Many of the saints, he said , were members of reli gious orders , including figures like St. Thomas Aquinas , the Dominican theolog ian ;

St. John Bosco, tire Salesian who worked with young people; and St. Angela Merici, who founded the Ursulines and launched its teaching mission.

Among the saints devoted to charity, the pope named Blessed Mother Teresa of Calcutta, whose Missionaries of Charity work with the poor around the world.

"In truth , the entire history of the church is a history of holiness, animated by the uni que love that has its source in God," he said. "In fact, only supernatura l charity, (ike that which flows continually from the heart of Christ , can explain the exceptional flowering down through the centuries of mal e and female reli g ious orders and institutes , and other forms of consecrated life."

He said it was important for the modern church to remember the importance of consecrated life as "the expression and the school of charity."

Bombings...

chu rches since parliamentary elections in December. The last series of attacks against ¦ Christian places of worship occurred in 2004 Continued from cover when a string of bombings hit churches in according to a Jan. 29 report by the Italian- Mosul and Baghdad , leaving hundreds of causalities. based missionary news agency AsiaNews.

The effect of the bombings on the country 's On the outskirts of Baghdad; a car bomb Christians has been "negative, devastating," was found and safel y disabled near the Chaldean church of St. Joseph, Archbishop Archbishop Sleiman said.

Fear of terrorist violence has forced many Sleiman said.

But a bomb exploded near another Christians to leave their homes as "immigraChaldean church in Baghdad and a different tion often seems the only way out of this inferexplosion hit a Seventh-day Adventist church no," he said.

The Christian exodus, however, "represents in the center of the capital, die archbishop said. a danger " to Iraq ' s future since the country Neither attack caused any casualties.

Archbishop Sleiman said the problem with loses the talents and contributions of thousands the Jan. 29 attacks was not the number of of peaceful citizens, he said. churches that were hit, but that the terroris't Despite the renewed wave of violence groups waging the campaign remain unknown. aimed against Christian places of worship, "Words are useless and dip lomacy is use- Patriarch Delly said the church in Iraq would less" when the enemy is faceless and name- persevere.

"We are children of hope," he said. "The less, he said. "We don ' t know who to turn to or Lord will help us and we will continue to live talk to" to negotiate an end to the attacks.

The Jan. 29 attacks were the first against and maintain our beliefs and love our country."

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Alito confirmed as Supreme Court 's fifth Catholic justice By a vote of 58-42 the U.S. Senate porting . Lincoln Chafee of Rhode Island confirmed Circuit Court Jud ge Samuel was lhe sole Republican Senator opposAlito as an Associate Justice of the U.S. ing the nomination. Four Democratic Supreme Court Jan. 31. Alito was sworn Senators supported the nomination in by Chief Justice John Roberts at a pri- Robert Byrd of West Virg inia , Kent Conrad of North Dakota , Tim Johnson of vate ceremony.

South Dakota , and The 55 year-old Ben Nelson of father of two and Nebraska.

The parishioner at Our Senate 's lone indeLady of the Blessed pendent , Jim Jeffords Sacrament Parish in of Vermont, opposed Roseland , NJ becomes the nomination.

110th U.S. Supreme Alito , 55. was Court Justice in histonominated in October ry but only the 1 1th to rep lace retiring Roman Catholic to sit Justice Sandra Day on the Court. Five of O'Connor. He had the eleven Catholic been a jud ge on the high-court jurists 3rd U.S. Circuit Court throug hout history of Appeals in currentl y sit on the Philadel phia since Court. The others are 1990. Earlier, he was Clarence Thomas , U.S. attorney for New John Roberts , Judge Samuel Alito Jersey and served on Anthony Scalia and the staff at the Justice Department during Anthony Kenned y. It is the tirst time in history a majority of the Court ' s mem- the Reagan administration.

A native of Trenton , N.J., Alito bers are Catholic.

Alito ' s confirmation fell roug hl y attended Princeton University as an along party lines with Democrats oppos- undergraduate and received his law degree from Yale University in 1975. ing his nomination and Republicans sup-

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Online survey results show a wide range of favorite liturgical songs

By Catholic San Fran cisco Staff A wide variety of liturg ical songs has fostered and nourished the faith life of American Catholics , according to the results of a survey by the National Association of Pastora l Musicians (NPM). The online survey was conducted this past fall and drew responses from music directors , clergy, choir members , students , and parishioners.

"A surprising finding of the survey - and perhaps the most important one - was the lack of any clearl y dominant choice," said NPM President J. Michael McMahon. In fact , the three thousand survey respondents named 670 different songs as most important for their own life of faith.

The survey also revealed that U.S. Catholics are inspired by a diversity of musical styles, including traditional and contemporary. Catholic liturg ical songs written after 1965 made up more than half of the top 25 songs chosen. "On Eagle's Wings, "Here 1 Am , Lord" and "Be Not Afraid" are among them.

About a quarter of the top twenty-five songs come from an array of traditional Catholic hymns that predate the Second Vatican Council , including "Holy God , We Praise Thy Name," "Ave Maria v ' and "Panis Angelicus." A number of participants identified hymns from Protestant and Evangelical sources , including "How Great Thou Ait" and "Amazing Grace."

Dan Schutte who composed "Here I Am Lord ," the number two song on the list , is music director for campus ministry at the University of San Francisco. "I Am the Bread of Life" by Mercy Sister Suzanne Toolan, who resides and ministers at Mercy Center in Burlingame , was number 13 on the list.

"As a composer I often think of my songs as children ," Schutte told Catholic San Francisco. "I care for them all but sometimes God decides to sing le one out and give it special powers . I am proud to know how 'Here I Am Lord ' has helped people and humbled to have been chosen as the instrument to bring it to birth. " Many respondents related their song choice to an important celebration - the funeral of a loved one or friend , the baptism of a child , a wedding, or a reli gious profession.

Funeral celebrations were by far the most commonly cited occasions on which a particular song made a lasting effect.

A large number of partici pants chose songs that they recalled from childhood and that have continued to evoke and express a connection to faith and to the Church.

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TOP 25 LITURGICAL SONGS - Based on an online survey -

by the National Association of Pastoral Musicians 1.

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On Eagle's Wings Here I Am , Lord Be Not Afraid You Are Mine How Great Thou Art Holy God, We Praise Thy Name Amazing Grace All Are Welcome Prayer of St. Francis Ave Maria We Are Called Let There Be Peace on Earth I Am the Bread of Life The Summons Panis Angelicus The Servant Songâ&#x20AC;&#x201D;Gillard Pescador de Hombres Servant Song-McCarg ill Shepherd Me, O God Ave Verum Corpus Lord of the Dance One Bread, One Body Tantum Ergo Hosea Pange Lingua

Source: National Associa tion of Pastoral Musicians

St. Mary's Cathedral Choir sings songs of ages old and new at Masses each Sunday under the direction of Christoph Tietze.

ARCHBISHOP'S ANNUAL APPEAL 2006 ASSESSMENT PROCESS The pastors of the Archdiocese have agreed that 16.85 % of the aggregate ordinary income of the parishes of the Archdiocese will be provided to fund Archdioeesan ministries and programs that support the work of all the parishes. Pastors devised this process of assessment to fairl y distribute that target amount among the parishes. It is overseen by the Archbishop 's Stewardship Council composed of one pastor from each of the eleven deaneries plus Monsi gnor Harry Schlitt , Vicar for Administration.

Each parish starts with an assessed percentage of 16.85% of ordinary income. Percentage points are added or subtracted to that beginning percentage according to the contributing factors below : DEMOGRAPHICS - the parishes are scaled by Average Household Income (high income to low income) as reported in the most recent U.S. Census , and are separated into fifths , or quintiles. The parishes in the highest qnintile get a plus 3%, those in the next quintile down get plus 2%; the middle quintile gets no adjustment, the firs t quintile below the zero level gets a minus J %, and the parishes in the lowest quintile get a minus 6 %. This supports the parishes in the most economically deprived areas.

EXTRAORDINARY INCOME - parishes that have either investment or rental income in excess of 6% of ordinary income are assessed an additional 1%. (Only 1% is added even for those parishes with BOTH investment and rental income in excess of 6% or ordinary income.) * HIGH DEBT SERVICE - any parish that paid more than 10% of ordinary income as interest and principal on a debt receives a minus 1%. * SCHOOL SUPPORT - parishes with schools get a minus 1% while those without schools get a plus 1%, a difference of two per cent for having a school.

MAJOR CAPITAL PROJECTS - parishes with major capital projects that create a hardship for the parish may get a minus 1%.

SPECIAL CONSIDERATION - Parishes may get from minus 1% to minus 7% if they require special consideration.

The total of all p luses and minuses should be approximately zero so that the overall assessment across the Archdiocese will be the desired 16.85%. Subjective adjustments by the Stewardship Council are used to ensure fairness and to accommodate specific, current situations. Large increases or decreases may be p hased in over a two or three year period. Finally, a cap of 20.85 % and a minimum of 10.85 % will apply. Each parish's resulting assessment percentage is multiplied by its ordinary income as reported on Schedule 11 to determine its proposed assessment.

Once the Archbishop has reviewed and approved the list of proposed assessments, the results are published to the pastors (for 2006 approval was provided by Bishop Wester, Apostolic Administrator) .

The pastors are also given a date on which assessment appeals will be heard. Appeals must include strong statements of current need that are not reflected in the parish financial statements.

*These two items printed incorrectly in Catholic San Francisco on January 13, 2006.

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A READING FROM THE BOOK OF JOB (JD 7:1-4 , 6-7) Job spoke, saying: Is not man ' s life on earth a drudgery?

Are not his day s those of hirelings?

He is a slave who longs for the shade, a hireling who waits for his wages.

So I have been assigned months of misery, and troubled nights have been allotted lo me.

If in bed I say, "When shall I arise?" then the ni ght drags on; I am filled with restlessness until the dawn.

My days are swifter than a weaver 's shuttle; they come to an end without hope.

Remember that my life is like the wind; I shall not see happiness again.

RESPONSORIAL PSALM (PS 147:.( -2 , 3-4 , 5-6) R. Praise the Lord , who heals the brokenhearted.

R. Alleluia.

Praise the Lord , for he is good; sing praise to our God , for he is gracious; it is fitting to praise him.

The Lord rebuilds Jerusalem; the dispersed of Israel he gathers.

R. Praise the Lord , who heals the brokenhearted.

R. Alleluia.

He heals the brokenhearte d and binds up their wounds.

He tells the number of the stars; he calls each by name.

R. Praise the Lord , who heals the brokenhearted.

R. Alleluia.

Great is our Lord and mi ghty in power; to his wisdom there is no limit.

The Lord sustains the lowly; the wicked he casts to the ground .

R. Praise the Lord , who heals the brokenhearted.

R. Alleluia.

A READING FROM THE FIRST LET PER OF SAINT PAUL TO THE CORINTHIANS (1 COR 9:16-19 , 22-23) Brothers and sisters: If I preach the gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it! If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship. What then is my recompense? That, when I preach, I offer the gospel free of charge so as not to make full use of my ri ght in the gospel.

Although I am free in regard to all, I have made myself a slave to all so as to win over as many as possible. To the weak I became weak, to win over the weak. I have become all things to all, to save at least some. All this I do for the sake of the gospel , so that I too may have a share in it.

A READING FROM THE HOLY GOSPEL ACCORDING TO MARK (MK 1:29-39) On leaving the synagogue Jesus entered the house of Simon and Andrew with James and John. Simon 's mother-in-law lay sick with a fever. They immediately told him about her. He approached , grasped her hand, and helped her up. Then the fever left her and she waited on them.

When it was evening, after sunset, they brought lo him all who were ill or possessed by demons. The whole town was gathered at die door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

Rising very early before dawn, he left and went off to a deserted place, where he prayed.

Simon and those who were with him pursued him and on finding him said, "Everyone is looking for you." He told them, "Let us go on to the nearby villages that I may preach there also. For this purpose have I come." So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

Life of Job - Unknown Flemish, 1480 - 90.

We are people of the Person This scenario appears a couple ot times in the Gospels. Jesus goes away to a private p lace to pray. But the need of the people is so great that they come after him , and press in on him. As the apostles say to him , "Everyone is looking for you."

Is that still true? "Everyone is looking for him?" Is it true for you? How about those who don ' t know Christ? Could it be that deep down inside, ultimatel y, He is what—or who—they are searching for? How about th ose around you who know about Christ but who haven 't reall y yet gotten in touch with the incredible unfathomable love that he wants to pour into their lives? Again , how about you? At the end of the day, during those times when you are alone and silent... are you searching for him?

Have you found him '? And if not, have you found happiness in something or someone, or is there still an emptiness, a restlessness that simply will not go away, a restlessness that makes it difficult if not impossible for you to rest in peace in solitude and in silence?

Saint Augustine spoke of that restlessness. "Lord , Our hearts are restless, until they rest in you ," he wrote. And the Church states the same notion in the Catechism of the Catholic Church , paragraph 27.

"The desire for God is written in the human heart , because we are created b y God and for God; and God never ceases to draw us Lo himself. Only in God will we find the truth and happiness we never stop searching for."

Consider the implications of that statement: Our lives are a never-ending search for peace and happiness, which, ultimately, we will find only in God. We will never find it anywhere else. No matter where we look: we won ' t find it in other people, in tilings, in fame, fortune, success, comfort , pleasure, fun. Don 't take my—or the Church' s word—for it: Check out the validity of this statement in your own life?

Have you found a lasting peace and happiness, the kind that will never leave you or let you down? Have you found it in any other person , thing, idea, concept , philosophy or lifestyle?

Or are you still restless? Are you always trying to get somewhere other than where you are?

Is most of your activity jus t a means lo an end?

Is fulfillment always just around the corner or confined to short-lived p leasures, such as sex, food, drink, drugs or thrills and excitement? Are you always focused on becoming, achieving and attaining, or alternatively chasing some new thrill or pleasure? Do you believe mat if you acquire more things you will become more fulfilled, good enough, or psychologicall y complete? Are you waiting for a man or woman to give meaning to your life? To borrow the words of a well-known song, are you "looking for love in all the wrong places?" That song came out in 1980 and was written b y Johnny Lee. I got the information from the Internet by typing the title into Google. There were lots of links: I had to go through 18 pages before I found (he information I was looking for. Interestingly enough, in all those pages three types of links kept coming up.

The first was links to sermons on various texts from the Scriptures, all texts which tell you that you are loved totally and utterl y by God in Christ, even to the point of death, and that love is available to you at every moment of your life - including right now - if you are willing to reach out for it and let it in, and how that love will never let you down, never abandon you, never disappoint you, and how Christ, in his love for you, wants to touch and to fill and to heal every aching or empty corner and crevice of your being. In essence, what these sites were doing was showing you how to find love in all the right places.

There were other offers as well. The second type of links that popped up were links to personals ads and chat rooms. One of

them even advertised , "Looking for love in all the wrong p laces? Come to our chat room, where you 'll find true love."

Curiously enough, the third type of link pointed lo sites offering help to those trying to recover from sex and love addiction. One of those sites said , "Millions of Americans suffer from it; few are willing to admit it."

Hmmmm. Maybe that 's a good message for Valentine 's Day. Addiction. The disease of a society which has forgotten lo search for peace and happ iness , and love, in God. It doesn ' t matter what the addiction: it could be alcohol , drugs , sex, romance, food , fame, power, work. The mechanism is always the same.

There is a hunger in us, an emptiness that can only be satisfied b y God. And if we try to fill that emptiness , if we try to satisfy that hunger in any other way, we end up bringing pain on ourselves , and often on others .

In fact , in our addictions , we become the blind , the lame, the diseased , the outcast, we become those whose lives get taken over b y dark , dangerous and destructive forces - in other words, we become those possessed by demons. We become thai group of peop le who were being brought to the Lord for healing, those of whom it was said, "Everyone is looking for you."

"Everyone is looking for you." The problem is that most people aren ' t aware of it - unless we, unless you make them aware . Most peop le don ' t realize that the love that they 're searching for can onl y be had in God, and therefore , in Jesus Christ.

Notice this: God builds on our human needs: The ultimate love is found in a relationship with a person. That 's the beauty of our relig ion. We' re not after some idea , or some dogma, or some philosoph y. We are not merely a "Peop le of the Book," as we 're often mistakenly called. No. We are a peop le of the Person. And that person is Jesus Christ. Seeking relationshi p with us and for us. That is how God has come to us , and , as the Catechism says , that is how and why God "never ceases to draw us to himself."

Now, this is not to say that we can 't find proper enjoymen t and pleasure in the many good things that life has to offer, or that we can 't find love in a human relationshi p. But it matters whether or not those things point us to the ultimate goodness - which is God himself.

Those tilings are meant to be si gns for us of the love of God, they 're meant to be the things that point us beyond themselves to a greater and transcendent Reality. This is true even of human love relationships, even of marriages.

It has been said that a true love relationshi p isn 't about two people staling deepl y into each other 's eyes, but rather is present when two people are standing hand in hand and looking together in the same direction. And that direction? Well, consider two promises that are found in Scripture : The first: "Seek ye first the Kingdom of God , and all things will be given you besides." The second: "Take your delight in the Lord and He will give you the desires of your heart." Again, verif y the truth of these promises through personal experience. Check them out in your own life. Personally, I find that they are true, that when I live according to these promises, I am at peace and things begin to fall into place, but when I ignore them and seek my delight or my meaning elsewhere, then I get wounded, or crippled or sick.

Fortunately, at times like that, there is someone I can always go to again for healing.

How about you?

Benedictine Father Bede Camera is a monk of Saint Anselm Abbey in Manchester, NH.

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"Dens est Caritas " (God is Love) is the first papal encyclical issued by Pope Benedict XVI. Catholic San Francisco will publish the full text of the encyclical in seven segments. ¦ UNITES.©! m 1. "God is love, and he who abides in love abides in God , and God abides in him " (1 Jn 4:16). These words from the First Letter of John express with remarkable clarity the heart of the Christian faith: the Christian image of God and the resulting image of mankind and its destiny. In the same verse, Saint John also offers a kind of summary of the Christian life: "We have come to know and to believe in ihe love God has for us."

We have come to believe in God 's love: in these words the Christian can express the fundamental decision of his life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person , which gives life a new horizon and a decisive direction. Saint John 's Gospel describes that event in these words: "God so loved the world that he gave his onl y Son, that whoever believes in him should ... have eternal life" (3:16). In acknowledging the centrality of love, Christian faith has retained the core of Israel's faith, while at the same time giving it new depth and breadth. The pious Jew prayed dail y the words of the Book of Deuteronomy which expressed the heart of his existence: "Hear, 0 Israel: the Lord our God is one Lord, and you shall love the Lord your God with all your heart, and with all your soul and with all your might " (6:4-5). Jesus united into a single precept this commandment of love for God and the commandment of love for neighbor found in the Book of Leviticus: "You shall love your neighbor as yourself (19:18; cf. Mk 12:29-31). Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere "command"; it is the response to the gift of love with which God draws near to us.

In a world where the name of God is sometimes associated with vengeance or even a duty of hatred and violence, this message is both timely and significant. For this reason, I wish in my first Encyclical to speak of the love which God lavishes upon us and which we in turn must share with others. That , in essence, is what the two main parts ot this Letter are about , and they are profoundl y interconnected. The first part is more speculative, since 1 wanted here—at the beginning of my Pontificate—to clarify some essential facts concerning the love which God mysteriousl y and gratuitousl y offers to man, together with the intrinsic link between that Love and the reality of human love. The second part is more concrete , since it treats the ecclesial exercise of the commandment of love of neighbor.

The argument has vast implications, but a lengthy treatment would go beyond the scope of the present Encyclical. I wish to emphasize some basic elements , so as to call forth in the world renewed energy and commitment in the human response to God's love. ' -: ,>; il

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THE 1 1NITY OF LOVE IN CREATION AND IN SALVATION HISTORY A problem of language 2. God's love for us is fundamen tal for our lives, and it raises important questions about who God is and who we are. In considering this, we immediately find ourselves hampered by a problem of language. Today, the term "love" has become one of the most frequently used and misused of words , a word to which we attach quite different meanings. Even thoug h this Encyclical will deal primaril y with the understanding and practice of love in sacred Scripture and in the Church 's Tradition, we cannot simply prescind from the meaning of the word in the different cultures and in present-day usage.

Let us first of all bring to mind the vast semantic range of the word "love": we speak of love of country, love of one 's profession , love between friends , love of work, love between parents and children , love between famil y members, love of neighbor and love of God. Amid this multi plicity of meanings, however, one in particular stands out: love between man and woman , where body and soul are inseparably joined and human beings glimpse an apparentl y irresistible promise of happ iness. This would seem to be the very ep itome of love; all other kinds of love immediately seem to fade in comparison. So we need to ask: are all these forms of love basically one, so that love, in its many and varied manifestations, is ultimately a single reality, or are we merely using the same word to designate totally different realities?

'Eras " and "Agape " - iifference and unity 3. That love between man and woman which is neither p lanned nor willed, but somehow imposes itself upon human beings, was called eros by the ancient Greeks. Let us note strai ght away that the Greek Old Testament uses the word eros only twice, while the New Testament does not use it at all: of the three Greek words for love , eros, p hilia (the love of friendship) and agape , New Testament writers prefer the last, which occurs rather infrequentl y in Greek usage. As for the term philia, the love of friendship, it is used with added depth of meaning in Saint John 's Gospel in order to express the relationship between Jesus and his disciples. The tendency to avoid the word eros, together with the new vision of love expressed throug h the word agape , clearly point to something new and distinct about the Christian understanding of love. In the critique of Christianity which began with the Enlightenment and grew progressively more radical, this new element was seen as something thoroughly negative. According to Friedrich Nietzsche, Christianity had poisoned eros, which for its part, while not completely succumbing, gradually degenerated into vice.[l] Here the German philosopher was expressing a widely-held perception: doesn 't the Church, with all her commandments and prohibitions, turn to bitterness the most precious thing in life? Doesn 't she blow the whistle just when the joy which is the Creator's gift offers us a happiness which is itself a certain foretaste of the Divine?

4. But is this the case? Did Christianity really destroy eras? Let us take a look at the preChristian world. The Greeks—not unlike other cultures—considered eros principally as a kind of intoxication , the overpowering of reason by a "divine madness" which tears man away from his finite existence and enables him, in the very process of being overwhelmed by divine power, to experience supreme happ iness. All other powers in heaven and on earth thus appeal

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secondary : "Omnia vincit amor " says Virgil in the Bucolics—love conquers all—and he adds: "et nos cedamus amori"—let us, too, yield to love.[2] In the religions, this attitude found expression in fertility cults , part of which was the "sacred" prostitution which flourished in many temples. Eros was thus celebrated as divine power, as fellowshi p with the Divine.

The Old Testament firmly opposed this form of reli gion, which represents a powerful temptation against monotheistic faith , combating it as a perversion of religiosity. But it in no way rejected eros as such; rather , it declared war on a warped and destructive form of it. because this counterfeit divinization of eros actuall y ships it of its dignity and dehumanizes it. Indeed , the prostitutes in the temple, who had to bestow this divine intoxication , were not treated as human beings and persons , but simply used as a means of arousing "divine madness": far from being goddesses, they were human persons being exploited. An intoxicated and undisciplined eros, then, is not an ascent in "ecstasy" towards the Divine , but a fall , a degradation of man. Evidently, eros needs to be disciplined and purified if it is to provide not just fleeting pleasure, but a certain foretaste of the pinnacle of our existence, of that beatitude for which our whole being yearns.

5. Two things emerge clearl y from this rapid overview of the concept of eros past and present. First , there is a certain relationshi p between love and the Divine: love promises infinity, eternity—a reality far greater and totally other than our everyday existence. Yet we have also seen that the way to attain this goal is not simp ly by submitting lo instinct.

Purification and growth in maturi ty are called for; and these also pass through the path of renunciation. Far from rejecting or "poisoning" eros, they heal it and restore its true grandeur.

This is due first and foremost to the fact that man is a being made up of bod y and soul.

Man is truly himself when his bod y and soul are intimatel y united; the challenge of eros can be said to be trul y overcome when this unification is achieved. Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone , then spirit and bod y would both lose their dignity. On the other hand , should he deny the spirit and consider matter, the body, as (lie only reality, he would likewise lose his greatness. The epicure Gassendi used to offer Descartes the hum orous greeting: "0 Soul!" And Descartes would reply: "O Flesh!".[3] Yet it is neither the spirit alon e nor the bod y alone that loves: it is man, the person , a unified creature composed of body and soul , who loves. Onl y when both dimensions are truly united, does man attain his full stature. Only thus is love eros— able to mature and attain its authentic grandeur.

Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet the contemporary way of exalting the body is deceptive. Eros, reduced to pure "sex", has become a commodity, a mere "thing" to be bought and sold, or rather, man himself becomes a commodity. This is hardly man's great "yes" to the body. On the contrary, he now considers his bod y and his sexuality as the purely material part of himself, to be used and exploited at will. Nor does he see it as an arena for the exercise of his freedom , but as a mere object that he attempts , as he pleases, lo make both enjoyable and harmless. Here we are actuall y dealing with a debasement of the human body: no longer is it integrated into our overall existential freedom; no longer is it a vital expression of our whole being, but it is more or less relegated to the purely biological sphere. The apparent exaltation of the bod y can quickly turn into a hatred of bodiliness. Christian faith , on die other hand, has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is broug ht to a new nobility. True, eros tends to rise "in ecstasy" towards the Divine , to lead us beyond ourselves; yet for this very reason it calls for a path of ascent, renunciation, purification and healing.

6. Concretely, what does this path of ascent and purification entail? How might love be experienced so that it can fully realize its human and divine promise? Here we can find a first, important indication in die Song of Songs, an Old Testament book well known to the mystics.

According to the interpretation generally held today, the poems contained in this book were originally love-songs, perhaps intended for a Jewish wedding feast and meant to exalt conjugal love. In this context it is highly instinctive to note that in the course of the book two different Hebrew words are used to indicate "love". Fu st there is the word dodim, a plural form suggesting a love that is still insecure, indeterminate and searching. This comes to be replaced by the word ahabd , which the Greek version of the Old Testament translates with the similarsounding agape , which, as we have seen, becomes the typical expression for the biblical notion of love. By contrast with an indeterminate, "searching" love, this word expresses the experience of a love which involves a real discovery of the other, moving beyond the selfish character diat prevailed earlier. Love now becomes concern and care for the other. No longer is it self-seeking, a sinking in the intoxication of happiness; instead it seeks the good of the beloved: it becomes renunciation and it is ready, and even willing, for sacrifice.

It is part of love's growth towards higher levels and inward purification that it now seeks to become definitive, and it does so in a twofold sense: both in the sense of exclusivity (this particular person alone) and in the sense of being "for ever". Love embraces the whole of existence in each of its dimensions, including the dimension of time. It could hardl y be otherwise, since its promise looks towards its definitive goal : love looks to the eternal. Love is indeed "ecstasy", not in the sense of a moment of intoxication, but rather as a journey, an ongoing exodus out of the closed inward-looking self towards its liberation through self-giving, and thus towards authentic self-discovery and indeed the discovery of God: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it" (Lk 17:33), as Jesus says throughout the Gospels (cf. Mt 10:39; 16:25; Mk 8:35; Lk 9:24; Jn 12:25). In these w ords, Jesus portray s his own path, which lead s through the Cross to the Resurrection: the path of the grain of wheat that falls to the ground and dies, and in this way bears much fruit. Starting from the depths of his own sacrifice and of the love that reaches fulfillment therein , he also portrays in these words the essence of love and indeed of human life itself.

(This the f irst of seven parts.)

Jr CATHOLIC SAN FRANCISCO

Benefiting St. Vincents

Guest Commentary

A "new " New Orleans

By Father Joseph Campion , SSJ "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather children together as a hen gathers her brood under her wings, but you were unwilling !" In these words from Chapter 13, Verses 34-35, of the Gospel of Luke, Jesus laments a hardhearted city. They could also apply to New Orleans before the Katrina disaster.

What was New Orleans like before the hurricane? It was a city of beauty and grandeur, of higher education and hospitals, with the nation 's largest port; it had the greatest music and food in the world.

It was also a city of systemic political corruption and incompetence: a former governor in prison, a congressman under federal investigation, associates of former Mayor Marc Morial under indicfinent for fraud. The public school system was morally and fiscally bankrupt. The board responsible for inspecting the levees built by the Army Corps of Engineers was a complacent, political , paper organization.

Beyond systemic problem s, New Orleans was in need of conversion.

Irresponsible property owners were the cause of blighted houses all over the city. A malicious subculture of gangs, drug dealers and killers held many neighborhoods in fear. Weak family units and absent fathers led to many problems. Many "Girls Gone Wild" videos had their setting in the French Quarter. There was the annual "Decadence Festival." There was widening polarization between black and white, rich and poor.

Hurricane Katrina, from a biblical view, can be understood as an apocalyptic event. God did not send the disaster as a punishment, but such events can lead us to salvation. Can we say that the 1,100-plus lives lost were guiltier than others? In Luke, Chapter 13, Verses 4-5, Our Lord answers: "By no means! But I tell you, if you do not repent, you will perish as they did."

Many think rebuilding New Orleans is a waste of time and money. Others want to invest in certain parts but not others, presumably ignoring poorer areas while investing in wealthier sections.

I say that New Orleans must and will rebuild, just as the Marshall Plan rebuilt Europe after World War n, just as entrepreneurs resolve to erect higher towers at the World Trade Center in Manhattan, just as earthquake-prone California continues to expand.

In three years New Orleans will have very strong levees. It will be a city that has learned from its corrupt politics; its citizens will insist on transparency in levee boards, school systems and the awarding of government contracts. Due to Katrina's "happy fault," blighted housing isn 't an issue; criminal activity is low. The injection of federal funds will allow for badly needed irrfrastructure changes and will stimulate jobs, help people who were uninsured or underinsured rebudd homes, and give opportunities for an influx of former citizens and new citizens to the greater New Orleans area.

New Orleans does not deserve neglect or indifference. It now has the opportunity to share in a restoration envisioned in Chapter 21, Verses 2-3, of the Book of Revelation: "I saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. I heard a loud voice from the throne saying, 'Behold, God's dwelling is with the human race. He will dwell with them and they will be his people, and God himself will always be with them.'"

Josephite Father Josep h Campion is pastor of St. David Church in the Lower Ninth Ward of New Orleans.

I am respondi ng to Monsi gnor Steven Otellini' s concern (Letters - Jan. 27) about St. Ignatius High School taking over our core historic buildings on a 20 acre parcel at St. Vincent's School for Boys to establish a regional Catholic hi gh school retreat center.

Monsi gnor Otellini expressed surprise that this "alienation of such a large and valuable asset would occur without a broader and more thorough consultation." He may not be aware that the President of Marin Catholic was consulted , as were the Marin Catholic Board of Trustees. More to the point , this proposal has been reviewed and approved by the Board of Catholic Charities CYO, by the Archdiocesan Finance Council and by the College of Consultors , composed of eight senior priests of the Archdiocese and chaired by Bishop Wester who described the proposal as a "win/win " for the Archdiocese and for St. Vincent 's. Most important , this proposal was reviewed and approved by Archbishop Levada.

Monsi gnor Otellini may also not be aware that the transaction will include a deed restriction prohibiting any type of elementary middle or high school. In response to concern from Marin Counly Pastors , St. Ignatius will not offer a public Saturday evening or Sunday Mass at the St. Vincent 's Chapel , althoug h the current Sunday Mass administered by St. Isabella 's parish will continue at the discretion of the Pastor.

Monsignor Otellini suggests that we look at more "creative and beneficial" ways to meet our goals.

We have been doing that all along, and in addition to other potential development opportunities , we believe the proposal for a regional Catholic hi gh school retreat center is definitely creative and beneficial, and si gnificantl y moves us toward our long-term goal of rebuilding St. Vincent 's School for Boys.

Monsignor Otellini "marvels" '— that St. Ignatius would make available such significant resources for this retreat center. St. Ignatius will fundraise for this project , but what I marvel at is their commitment to the spiritual development of Catholic youth in the Bay Area, as well as their commitment to assist us in preserving the mission of St. Vincent 's School for Boys.

Brian Cahill Executive Director Catholic Charities CYO

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A flooded street in New Orleans is seen in a picture taken Sept. 5. Hurricane Katrina and subsequent flooding left more than 500,000 people homeless.

Bay Area Catholics deserve a more mature level of discourse and dialogue than that provided by Eric Scheske's column (Dealing with Death - Jan . 27). Yes, how we approach the mystery of death and a person 's life is well worth reflecting on. But Scheske ' s jud gments , assumptions and generalizations are not the model for such reflection. He jud ges a man he admittedl y never met but had been told , "he scarcel y had a good bone in his bod y." He generalizes about "Protestants " as if all Protestant thoug ht and spirituality were the same - and as if he knew all about it. And he speaks about the mystery of Purgatory as if he knew all about that.

Our Catholic liturg ies do indeed help us enter these mysteries. They are a sourc e of comfort and gratitude. But they hopefull y also help us look for how God sees and loves and works with the brokenness (in all of us). They hopefull y give rise to compassion and lo humility in the face of so much beyond our human understanding.

They hopefull y open our small minds and hearts to the transforming presence of the mind and heart of Christ.

There's enough "us vs. them" rhetoric in our world. Please give us columns and articles th at invite us to look more deeply - and then to look again with the eyes of Christ.

Catherine Regan San Francisco

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Whose pe rspe ctives?

"Is it Ethical to be Catholic? Queer Perspectives " is the title of an upcoming (February 12) seminar to be presented by something called the LGBTQ (Lesbian , Gay, Bisexual...a fter that , I'm lost) Caucus of USF, and funded by the USF Jesuit Foundation.

Catholic San Francisco welcomes letters from its readers. Please:

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Letters welcome

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Reading the informational packet leaves little doubt that the answer to their own question will be an urbane and sophisticated "No", to be followed by " . . . but don 't worry . . . we're here to change the faith enough so that it will conform to your idea of ethics ." What we have here is an ostensibl y Catholic Univer sity funding a seminar that presumes to jud ge the content of the Faith from the standpoint of contemporary "Ethics."

I' m sure I' m not alone in wondering, "Why are the Jesuits promoting things that are incompatible with the Catholic Faith?"

Gibbons J. Cooney San Francisco

>- Include your name, address and daytime phone number. >¦ Sign your letter. >• Limit submissions to 250 words. >- Note that the newspaper reserves the right to edit for clarity and length, Send your letters to: Catholic San Francisco One Peter Yorke Way San Francisco, CA 94109 Fax: (415) 614-5641 E-mail: hcalym@sfarchdiocese.org

Questioning the mission

I read an article in Catholic San Francisco that quotes Orlando Bishop Thomas Wenski extensivel y ("Chair of Bishops ' Policy committee says in Iraq , U.S. is a 'crossroads '" - Jan. 20). While I don ' t agree with much of the Bishop's statements, I am particularl y disturbed by the last paragrap h. It is beyond belief that the Bishop actually told U.S. troops in Iraq that to question the morality of the mission is not to question the integrity of the troops - those brave soldiers that support the mission and are fighting and dying to defeat the enemy. It is not patriotic or moral to embolden the enemy with this twisted rhetoric. His statements were utterl y disgraceful.

Shame!

Sandra Mangold Millbrae Ed. note - Bishop Wenski's specific words were: "Our conference wants to be clear. Raising grave moral questions regarding the decision to invade Iraq is not to question the moral integrity of those serving in the military. Expressing moral questions regarding the treatment of U.S. prisoners and detainees is not to question the professi onal integrity of the vast majority of those on dep loyment. In fact, asking difficult questions is a patriotic and moral duty that reflects our values and serves the best interests of our nation and those who serve it with honor."

Culture of Lif e

A reflection on capital punishment With the thirty-third anniversary of Roe vs. Wade in the Supreme Court , the recenl death of Terry Schiavo in Florida and the even more recent execution of Stanley Williams ri g ht here in California , our nation has been bombarded with issues that touch upon the Church's basic teaching on the value of human life. For many the issue of abortion is cut and dry. Just as strong for many is (he issue surroundingeuthanasia and the end of one 's life. Unfortunatel y, statistics show Ihat where life issues are concerned many, including most Catholics , leave the issue of cap ital punishment in the lurch.

Passions regarding the subject of cap ital punishment can also be extremely vibrant. If one would like to see a modern , trueto-life rendition of the Dr. Jek y ll and Mr. H yde phenomenon , one need only speak to some (preferabl y emotional) opponents of abortion. When the same princi ples are applied lo the issue of cap ital punishment one will see a notable change in the person 's demeanor. The tears from their eyes will dry up as if they never were there to begin with , their face will become contorted , the eyebrows bent in rabid anger, veins popp ing out on their temples , daggers shooting out of their eyes and flames bursting forth from their mouths. They will loose all semblance of Christianity and will be out for blood like there is no tomorrow!

The undeniable contrast drawn between abortion and capital punishment is always the question of the absolute innocence of the unborn and the guilt of those who have committed heinous crimes. While it is certainl y difficult to argue the value of the life of one who did not hold that same value toward his or her victims , how often does one lake into account the standard we are ail called lo live as Christians? While our feelings may ran strong as may our anger at perpetrators of such crimes as cold-blooded murder, how often do we give consideration to God's law, which calls us to a different consideration?

Chances are the proponents of capital punishment will quote the biblical passage "an eye for an eye, a tooth for a tooth" (Exodus 21:24). But what does Sacred Scripture say regarding the issue of retribution particularly where the death penalty is concerned?

To begin with that popular quote from Exodus, the passage in total reads, "if injury ensues, you shall give life for life, eye for eye, tooth for tooth , hand for hand, foot for foot , burn for burn , wound for would , stripe for stripe" (Ex 21:23-25).

However, an interesting point about thai particular passage is that many scholars interpret, it not as a prescription , but rather a limit lo rehibution. In short, one is to take no more than an

eye for an eye, and no more than a tooth for a tooth. Upon reflection of such a command , one can easil y conclude that acceptable retribution in the eyes of God could be to take less.

Where the issue of retribution for murder is concerned, one need look no further than the fourth chapter of the Book of Genesis - the story of Cain and Abel. As a result of the cold-blooded murder of his own brother Cain is sent into exile, lo wander the earth as an outcast (Gn 4:11-12 ). As the story continues Cain - fearing for his life - complains to God that his punishment is too great to bear (Gn 4:13-14). Al this point God issues an unsettling command. Offering protection for Cain - the guilty, the murderer- God bans any retribution against Cain that takes his life, declaring, "if anyone kills Cain , Cain shall be avenged sevenfold" (Gn 4:15).

One might ask why Cain and not Abel is promised such protection; why the criminal and not the victim is assured vengeance. Keep ing in mind the ultimaic (and often disquiet-' ing) wisdom of God as expressed in His insp ired Word one cannot conclude that God is condoning Cain 's crime (or the act of murder), Neither is there any indication that God is writing off Cain 's sin , because Cain is still an exile. One is left with an inevitable conclusion expressed in the story 's final resolution. It is for God lo punish with death , not for human beings. Considering the amount of violence we still see in our society, despite the practice of capital punishment , could we not see a parallel to the sevenfold vengeance of Cain?

We finall y look to the words of Jesus Himself as expressed in the Gospel of Matthew (5:38-42). Jesus directl y quotes the Exodus passage regarding retaliation and reuibution. Rather than setting a limit , however, Jesus commands his followers to seek a lesser relribulion lo the point of not seeking retaliation at all: "...I say to you , offer no resistance to injury.

When someone suikes you on [your] right cheek, turn the other one to him as well." While on the surface Christ ' s command may appear to be absurdly unrealistic, we cannot deny the direction tiiat Scripture takes us in dealing with retribution and punishment, particularly widi regard to the death penalty.

This is not to say that Christ is asking us to look for further injury. "Turn the other cheek" does not mean we are to say, "thank you, sir, may I have another." Nor are Christ and the Church excluding the possibility of punishment and accountability. Indeed it is the leaching of the Church that society and its leaders are morally bound to protect its citizens from violent aggressors (Catechism of the Catholic Church , #2265-2266).

What we see, rather, in both Scri pture and Church teaching is a limit to how such criminals are to be punished in li ght of our values as followers of Christ, and a clear direction toward the preservation of life.

The Catechism , in till honesty, still allows for rare circumstances under which capital punishment could be acceptable "if this is the only possible way of effectivel y defending human lives against the unjust aggressor. If, however, non-lethal means are sufficient to defend and protect peop le 's safety from the aggressor, authority will limit itself to such means... "(CCC , #2267). The Catechism goes on to remind us, "cases in which the execution of the offender is an absolute necessity ' are very rare, if not practicall y nonexistent '" (#2267).

When such rare occasions occur in which the death penalty can be considered to be remotel y justified we, as followers of Christ, who hold the value of life to be p ivotal , must see capital punishment as a regrettable necessity, not an occasion lo dance in the streets singing "ding, dong, the witch is dead!"

As Catholics seeking to live the standards and val ues given to us by Christ we must hold all life as precious and valuable, even (perhaps especiall y) when such life does not hold the same values as bourn out by their crimes. As followers of Christ we must always choose life when given an option. We see in both Scripture and Church teaching a preferred direction toward the preservation of life whenever the choice of life or death is presented. (Indeed, the only conceivable situation under which the choice of death would be considered preferable is when we are called to value our faith over our own life. . .but that is another issue.)

While the value of life may be emotionally difficult to defend when we are dealing with despicable criminals who do not hold the same value for life, we must remember that God's law supercedes all social values, even our own strongly held passions, so as to limit our retribution and ultimately direct us toward the absolute value of every human life - regardless of the circumstances.

Fr. William Nicholas

Fr. William Nicholas is a parochial vica r at St. Cecilia pa rish in San Francisco

Sp irituality

If God can't take it, who can?

A man I know has grappled his entire life with selfhatred . And like salt in the wound, he has absorbed a notion which has only served to exacerbate all the suffering. Once, he told me, "I don ' t feel like I' m allowed to express any pain over how bad I hurt inside, because I' m a sinner and so anything I' m suffering is my fault anyway. That makes me angry, but then I think 'I can ' t be mad at God because being mad at Him suggests that He did something wrong, and since He 's never wrong, it 's wrong for me to be angry at Him.'" Catch-22.

Many of us, like my friend , are walking bottles of pain and frustration sometimes, terrified that if any of it gets seen by God, He will nail us.

Scripture, however, seems to point to another way of dealing with our anger and frustration. It tells us the story of another man who suffered deeply: Job. Job, as we all know, suffered horribly. Loss of property, family, health and all comfort are his lot in life. But what we may not know is that Job is a guy who doesn 't pull his punches in venting the full force of his anguish at God. This may be one reason we don 't hear him quoted all that much .

Mostly we get the occasional aphorism ("Man was born to suffer as the sparks fl y upward.") or p ious remark ("The Lord gave, and the Lord has taken away ; blessed be the name of the Lord ") and then we buzz past 40-odd chapters so we can plop down at the "He lived happily every after " ending .

Why do we breeze past all the punchy stuff? Because Job is shocking. He tells God to leave him alone (Job 7:16).

He demands lo know wh y God spends so much time staring at him and pestering him ("How long wilt thou not look away from me, nor let me alone till I swallow my spittle?" (Job 7:19)). He strai ghtforwardly tells God he is innocent and complains that he must appeal to his accuser (Job 9:15). He flaUy declares that God hurts him without cause (Job 9:17).

To which we reply, "He can 't say that , can he? I thought Bible characters weren 't allowed to talk like that!" Nor are we alone in such shock. Job's friends also remind Job repeatedly diat we must always and only say Good Correct Things about God. In fact , their form of "comfort" for Job as he writhes in agony looks remarkabl y like the sort of thing my friend thought he had to believe. They tell Job that everything he is suffering

is, of course, his fault and that it probably serves him right.

They tell him if he dares to complain or cry aloud, then God will give him his comeuppance for being uppity. They express repeated shock when Job protests he is suffering innocently.

Yet the amazing thing is, when the story is all over God twice tells the Good Correct Friends "My wrath is kindled against you and your two friends; for you have not spoken of me what is right, as my servant Job has " (Job 42:7, 8). In fact, the Lord designates Job to intercede for his Good Correct Friends, saying He will accept Job' s prayer not to deal with his friends according to their "folly " (Job 42:8).

So what did Job (who rails at God for 42 chapters) do that was so ri ght and his friends (who said All the Right Things) do th at was so wrong?

The difference , I think, is this: In all the anguished conversation between Job and his Goody Two Shoes Pals, there is only one character who actually talks to God: Job, The friends talk about God. They talk about abstractions like righteousness. They give their well-developed theories about how Justice Can 't Be Denied and cluck at Job that His Sin Has Found Him Out and so forth . They have well-developed theolog ical theories about all sorts of stuff.

But they never talk to God. Job, in the meantime, spends 42 chapters being real with God. Sure, he yells at God to go away and leave him alone.

Sure, he screams in frustration at God and these jerks who won 't let an anguished man scrape his boils in peace. Sure he calls God unjust. What do we expect ? The man is in anguish! But what he does is far more important than what he says: he stays with God. hi contrast, his friends blab about ( heology, but they do not go near God. They prefer to yak about their measly little ideas and kick a bitterly wounded man when he is down rather than bring their piddling little theories before God and see Job' s suffering for what it is: the awful anguish of a righteous man.

Sometime after Job encountered his difficulties, another righteous man destined for awful anguish told a little story. He said a man had two sons; and he went to the first and said, "Son , go and work in the vineyard today." Aid the son answered, "I will not "; but afterward he repented and went. And the man went to the second and said the same; and the second son answered, "I go, sir," but did not go. "Which of the two," asked

Jesus, "did the will of his Father?" (Mt 21:28-31).

Job , for all his yelling and kvelching and say ing terribl y impolite things to God, did the will of his Father. He bawled out "M y God, my God , why have you forsaken me?" for 42 chapters, but he stayed. Like the Son of God whom he images, he speaks the uuth about himself and his anguish to God and to his neighbor—and is paid the awful comp liment of suffering with Christ , of being raised , in fact , to a prophetic foreshadow of Christ.

For that is, in the end, what faith means: you stay. You remain with God, not as a mouse or a worm or a conquered slave, but as His precious Son. For the line of reasoning which says "I' m sinful , so I' m not allowed to hurt or complain" is false, p lain and simple. You are not just sinful. You are not even basically sinful. You are basically a redeemed creation of God and God hates the sin because it hurts you , whom He loves, just as the father of a drug addict hates heroin because of what it does to his precious child. You can 't hurt God's feelings. You can only hurt yourself by acting in-authentically, like Job' s Happy Face Friends. All the screeching and kvetching in (he book of Job is proof of that . God, so far from telling you to sit down and shut up, is the very fire within that impels you to speak, even if it is to speak a complaint. He is with you— Emmanuel—not against you. God's love for you can 't be harmed by you speaking authentically to him. Nor can it, in the end, be thwarted from achieving a glory in and through you that you may not now be able to imagine—if you stay with Him on the Way. But the way to that glory is honesty, not happy talk and not guilt trips. Jesus Crucified is the Way and the Truth. And if He and Job can speak to God in full-throated honesty, so can you. If God can 't take it, who can?

Mark Shea

Mark Shea is Senior Content Editor at CatholicExchange.com

Black History Month Events Feb. 24: 1 Don't Feel Weary and Noways Tired, an Interfa'rth Celebration of African American History at St. Dominic 's Church, 2390 Bush St. at Steiner in San Francisco at 7 p.m. Call (415) 567-7824.

St. Mary 's Cathedral

Datebook

Returning Catholics Programs for Catholics interested in returning to the Church, have been established at the following parishes: Marin County : St. Hilary, Tiburon, Mary Musalo, (415) 435-2775; St. Anselm, Ross, call (415) 4532342; St. Sebastian, Greenbrae, Jean Mariani at (415) 461-7060; Our Lady of Mt. Carmel, Mill Valley, Rick Dullea at (415) 388-4190; St. Mary Star of the Sea, Sausalito, Lloyd Dulbecco at (415) 331-7949.

The following events are taking place at or are coordinated by the cathedral of the Archdiocese located at Gough and Geary St. in San Francisco.

Call (415) 567-2020 for more information about any event listed here.

San Francisco: Old St. Mary's Cathedral, SF, Michael Adams at (415) 695-2707; St. Philip the Apostle, 725 Diamond St. at Elizabeth/24th, SF. Call (415) 282-0141; St. Dominic , SF, Lee Gallery at (415) 221-1288; Holy Name of Jesus , SF, (415) 664-8590.

Feb. 11: Four Chaplains Interfaith Service at 2 p.m. commemorates chaplains who died in WWII. An American Legion event.

Feb. 15: Mass of celebration welcoming new Archbishop George H. Niederauer at 2 p.m.

San Mateo County: St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 685-8336; Our Lady of Angels, Burlingame , Holy Names Sister Pat Hunter at (650) 375-8023; 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, Sylvia Miles at (650) 355-6650 , Jerry Trecroci at (650) 355-1799 , Frank Erbacherat (650) 355-4355; St. Matthew, San Mateo. Jim Shea at (650) 344-7622.

Cathedral Autumn Group: All people 55 and over are cordially invited. Call (415) 567-2020, ext. 218. Feb. 16: Visit newly refurbished Tanforan Shopping Center.

Reservations Required to (415) 567-2020 ext. 218.

Shows/Entertainment Feb. 12: Join us for an afternoon of music , celebration and prayer with liturgical musicians and composers , Bob Hurd and Janet Sullivan Whitaker, at 4 p.m. at St. Monica Churc h, 1001 Camino Pablo, Moraga, CA. Free-will offering to benefit Nevada Desert Experience. Additional programs for youth will be offe red. Contact info@nevadadesertexperience.org or 510-849-1540 for more info.

Feb, 26: Arcfidiocesan Choral Festival. Choristers from more than 20 parishes join in glorious song for a concert under the direction of Claire Giovannelti.

Free admission. 4 p.m. St. Cecilia Churc h, 17th Ave. & Vicente, San Francisco. For more info call (415) 479-8428 or 614-5585.

1st and 3rd Tues.: Noontime Concerts -12:30 p.m.

- at Old St. Mary's Cathedral, 660 California St. at Grant, SF.$5 donation requested. Call (415) 288-3800.

Sundays: Concerts at St. Mary's Cathedral, Gough and Geary St., SF at 3:30 p.m. Call (415) 567-2020 ext . 213. Open to the public. Admission free. January 22, Justin Bischof (New York), Organist .

Sundays: Concerts at 4 p. m. at National Shrine of St. Francis of Assisi, Vallejo and Columbus, SF. Call (415) 983-0405 or www.shrinesf.org . Open to the public. Admission free.

TV/Radio Sunday 6 a.m., WB Channel 20/Cable 13 and KTSF Channel 26/Cable 8: TV Mass with Msgr.

Harry Schlitl presiding.

1st Sun, 5 a.m., CBS Channel 5: Mosaic, featuring conversations on current Catholic issues.

3rd Sun, 5:30 a.m., KROfJ Channel 4: For Heaven's Sake, featuring conversations about Catholic spirituality.

Reunions Feb. 17: Luncheon for 1957 grads of St. Ignatius, Archbishop Riordan and Sacred Heart high schools at Caesar's Restaurant, Powell and Bay in San Francisco. Tickets $30 per person. Call John Stain, SI, at (415) 492-3310; William Curren, SH, at (415) 621-6324; Mike Farrah, AR , at (415) 681-0300 .

April 29: Immaculate Conception Academy, class of '66 at El Rancho Inn in Millbrae. Contact Donna Ricci McMorrow at (650) 589-7276 or Mimi Calcagno Shea at (408) 578-1802 .

Prayer/Lectures/Trainings Feb. 3: First Friday Mass for San Francisco Catholic Charismatic Renewal at Corpus Christi Church, Santa Rosa and Alemany Blvd. in San Francisco. Rosary at 7 p.m. and Mass at 7:30 p.m.

Call Norma Calip at (415) 468-8369.

Feb 4: 1st Saturday Mass at Holy Cross Cemetery, Colma in All Saints Mausoleum at 11 a.m. Call (650) 756-2060 .

Feb. 5: Living Ordinary Life with Extraordinary Love: Centering Prayer as Opening to the Divine with Father Thomas Keating, renowned teacher of centering prayer at St. Cecilia Church, 17th Ave. af Vicente in San Francisco, 2:30 - 5 p.m. Fee $25.

Call 415 252 1667.

Meetings 2nd Wed.: Men's Evening of Reflection: Being Catholic in the Modern World at the National Shrine of St. Francis of Assisi, 610 Vallejo St. at Columbus , SF beginning at 7 p.m. Call (415) 983-0405.

Parishioners of Star of the Sea Parish in San Francisco became carolers of old when they visited St. Anne's Home -the happ iest address on Lake St. -and the 6th Ave. SFPD with voices strong in December , "It was so successful , we ' re already planning next year 's event,' said organizer Ellen Torkelson.

February 7: Catholics for the Common Good with Dr. Raymond Dennehy on Physician Assisted Suicide.

A USF Professor of Philosophy Dr. Dennehy will discuss Catholic teaching on end of life issues.

Discussion afterward . Everyone is invited.

Wine/cheese reception at 7 p.m., meeting 7:30 p.m.at St. Peter & Paul Parish Center, 620 Filbert St, SF. Free, well-lighted parking corner of Powell/Filbert. Info: Email PresSFCCG@cftcg.org , Visit www.catholicsforthecommongood.org or call 415-654-4171, Feb. 7, 14, 21, 7:30 p.m. - 8:45 p.m.: Join Jesuit Fathers Cameron Ayers, Kevin Ballard, Tom Buckley, and Jesuit Scholastic Kent Beausoleil for an informative and insightful program on the History of the Jesuits at the Spiritual Life Center of St. Agnes Parish, 1611 Oak. St. between Ashbury and Masonic in San Francisco. Parking is available next to the facility. Call (415) 487-8560, x. 238 or visit www.stagnesslc.org.

Feb. 11: God's Steadfast Love is Better than Life, 9:30-11:30 a.m. at Notre Dame Province Center, 1520 Ralston Ave., Belmont. This Morning of Prayer will be led by Jesuit Father Joseph Sands whose experiences in Brazil inform his own reflections on hope in today's world. Information: 650-593-2045 x 277 or www.SistersofNotreDameCA.org. At 4 p.m. an anniversary Mass will be celebrated commemorating the life and death of Notre Dame Sister Dorothy Stang who was murdered in Brazil one year ago. Information: 650.593.2045 x350 or www.

SistersofNotreDameCA.org . Consult a map and directions at www.ndnu.edu.

Feb. 24: Sister Helen Prejean, author of Dead Man Walking, speaks at Grace Cathedral, 1100 California St. in San Francisco at 7 p.m. No reservations required. Open seating. Suggested donation $15 per person but no one turned away. Call (415) 243-0143 or contact www.deathpenalty.org.

Mar. 11: Training for New Extraordinary Ministers of Holy Communion. Offered by the Office of Worship. $15.00 fee. 9 a.m. - 3:30 p.m. at St. Mark Church , Belmont. Please pre-registe r at (415) 6145585 or vallezkellyp@s1archdiocese.org.

Mar. 18: Training for New Lectors . Offered by the Office of Worship. $15.00 fee. 9 a.m - 3:30 p.m. at St. Mark Church, Belmont. Please pre-register at 415614-5585 or vallezkellyp@sfarchdiocese.org .

Come pray the Divine Mercy Chaplet, Scriptural Rosary, and special intentions before the Blessed Sacrament at the beautiful Monastery of Perpetual

Adoration. Saturdays 10:00 to 11:15 am, 771 Ashbury Street at Waller in San Francisco. Some parking available adjacent to the monastery. Contact Steve at (415) 290-5598.

Single, Divorced, Separated Sundays through Marc h 12: Divorce Recovery Course at St. Stephen Parish, O'Reilly Center, 451 Eucalyptus in San Francisco from 7 - 9 p.m. $45 cost includes materials. Call Vonie at (650) 8734236 or Susan at (415) 752-1308.

Saturdays: Prayer Group, 9:30 - 11:30 a.m. at St. Hilary Church 761 Hilary Drive, Tiburon, (415) 756-5505.

Father James Tarantino, presides. Call (415) 756-5505.

Catholic Adult Singles Assoc of Marin meets for support and activities. Call Bob at (415) 897-0639 for information.

Consolation Ministry Grief Groups meet at the following parishes.

Please call numbers shown for more information.

San Mateo County : St. Catherine of Sienna, Burlingame. Call Debbie Simmons at 650-558-1015; St. Dunstan, Millbrae. Call Barbara Cappel at 650-6927543;. Good Shepherd, Pacifica. Call Sr. Carol Fleitz at 650-355-2593; Our Lady of Mercy, Daly City. Call Barbara Cantwell at 650-755-0478; Our Lady of Mt. Carmel, Redwood City. Call Parish at 650-366-3802; St. Robert, San Bruno. Call Sr. Patricia at 650-589-2800.

Marin County: St. Anselm , San Anselmo. Call Brenda MacLean at 415-454-7650; St. Isabella , San Rafael. Call Pat Sack at 415-472-5732; Our Lady of Loretto, Novate Call Sr. Jeanette at 415-897-2171.

San Francisco: St. Dominic. Call Sr. Anne at 415567-7824 ; St. Finn Barr(Bilingual). Call Carmen Solis at 415-584-0823; St. Gabriel. Call Elaine Khalaf at 415-564-7882.

Young Widow/Widower Group: St. Gregory, San Mateo. Call Barbara Elordi at 415-614-5506.

Ministry to Parents: Our Lady of Angels , Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579.

Children's Grief Group: St. Catherine, Burlingame.

Call Debbie Simmons at 650-558-1015.

Information regarding grief ministry in general call Barbara Elordi at 415-614-5506.

Courage, a Catholic support group for persons with same-sex attraction, meets Thursdays at 7:30 p.m. Call Father Lawrence Goode at (650) 322-2152.

Taize Prayer 3rd Wed. at 7:30 p.m. at Sisters of Notre Dame Province Center, 1520 Ralston Ave , Belmont. Call 593-2045 ext.

277 or visit (650) www.SislersofNotreDameCa.org.

1st Fri. at 8 p.m. at Mercy Center, 2300 Adeline Dr., Burlingame with Mercy Sister Suzanne Toolan.

Call (650) 340-7452; Church of the Nativity, 210 Oak Grove Ave., Menlo Park at 7:30 p.m. Call Deacon Dominic Peloso at (650) 322-3013.

1st Sat. at 8:30 p.m. at SF Presidio Main Post Chapel , 130 Fisher Loop. Call Catherine Rondainaro at (415) 713-0225 2nd Fri. at 8 p.m.: Our Lady of the Pillar Church, 400 Church St., Half Moon Bay. Contact the church at 726-4674 or Cheryl at 650-726-2249.

Volunteer Opportunities Do you have a few hours each week to spare?

St. Anthony Foundation can use your help. For more than 55 years, St. Anthony Foundation has worked to provide for the physical and emotional needs of the poor and homeless, A staple of its12 programs is the support of more than 500 volunteers. If you are interested in sharing the gift of time with St. Anthony Foundation in its free Dining Room or other programs, please call (415) 241- 2600 for more information. Weekday volunteers are especially needed - www.stanthonysf.org.

St. Anthony Padua Dining Room in Menlo Park needs volunteers Wed., Thurs, and Sat. from 8:30 a.m. to 1 p.m. to help prepare and serve noon meals. More than 500 people daily are helped by the program. Call (650) 365-9664.

Datebook is a free listing for parishes, schools and non-profit groups. Please include event name, time, date, p lace, address and an information phone number. Listing must reach Catholic San Francisco at least two weeks before the Friday publication date desired.

Mail your notice to: Datebook, Catholic San Francisco, One Peter Yorke Way, S.E 94109, or f a x it to (415) 614-5633.

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The Victory of Reason' Reviewed by George Weigel The standard account of the history of the West from , say, 400- 1500 would ran something like this: The breakdown of the Roman Empire sent western Europe into the centuries-long civilizational morass of the "Dark Ages." The West only began to recover its intellec tual elan during the Enli ghtenment , and it was during that period , when scientists and political theorists unshackled themselves from the repressive bonds of Catholic faith , that "modernity" began to take shape. Democracy and the free market are primaril y althoug h Enli ghtenment projects, Protestantism had something to do with the rise of capitalism. Catholicism, on the other hand , had to be throttled if democracy, the free economy, and science were to thrive, Right?

Wrong, according to Baylor University scholar Rodney Stark in his new book, The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success (Random House) - a splendid exercise in intellectual bomb-throwing that combines rigorous scholarship with readability.

According to Professor Stark, the West became history 's most successful civilization because of the unique theology th at under-

girded western culture. Christian theology was both rational and progressive; it hel d that knowledge of God and of God's purposes could deepen and develop over time, to the point where new doctrines could evolve.

Unlike Islam , which froze doctrine in an unchangeable sacred text, Christianity affirmed the "development of doctrine ," and that had a profound cultural impact - it helped create a civilization that was futureoriented , that believed in material as well as intellectual and spiritual progress, and that thoug ht itself obliged to apply human reason to nature so that the world might become a garden of God (as the Benedictines had it).

Stark also shows how this distincti vely Christian understanding of theology as a rational and progressive enterprise was "absolutely essential...for the rise of science," even as it planted in our culture an understanding of the dignity of the human person and the value of work . Christian ideas were thus crucial, Stark insists, to the medieval evolution of "responsive states" that nurtured a considerable measure of individual freedom, and to the development of capitalism , which is the application of reason to economic life and commerce. Thus medieval monks, not dour Dutch Calvinists, were the world's first successful practitioners of market-driven economics.

Despotism - ancient , medieval, or modern - is the great enemy of social and economic progress. And it was Christianity, not the Enlightenment , that vaccinated the West against totalitarianism , by emphasizing that, while Caesar had his claims, there were limits to those claims - the limits imposed by the superior claims of God. There was nothing like this in Islam ; we live (and die) with the results of that difference today.

Professor Stark' s arguments are buttressed by his relentless demolition of the notion that "invention" stopped with the fall of Rome and didn 't start again until the Enli ghtenment. Really ? The so-called "Dark Ages" created the firs t economies that didn 't rely on human muscles, by inventing watermills , perfecting dams, producing paper mechanically, which no other civilization had managed. Other inventions of the "Dark Ages"? How abou t windmills , the horse-collar, horseshoes, the heavy plow, fish farming, three-cycle crop rotation , cloth manufacturing, chimneys, eyeglasses, and clocks? Don 't forget the round-bottomed ship, the sternpost rudder, and the compass. Or, on the cultural front, the university, modern languages, polyphony, and Gothic architecture, with its flying buttresses and stained glass.

As for science, Stark describes Copernicus , not as an isolated scientist estranged from the Church , but as "one of the best-educated men of his generation, having trained at the universities of Cracow, Bologna (possibly the best university in Europe),

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Lila Caffery, MA , CCHT

San Francisco: 415.337.9474 Belmont: 650.888.2873 Complimentary phone consultation w ww.InnerChildHeal i ng.com

Licensed Marriage , Family and Child Therapist.

Oilers individual , couple + family and group counseling.

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The Peninsula Men's Group, now in it's 7th year, is a support group which provides affordable counseling in a safe and nurturing setting. Interested candidates may call for a free brochure.

(650) 591-3784

974 Ralston Ave. #6, Belmont , CA 94002

When Life Hurts It Hel ps To Talk

UP" ,mmgm 1 M

Licensed Marriage and Famil y Therap ist Over 25 years experience

K - JR 'ill/ *¦ • jy ^J^M^' |

Confidential • Compassionate • Practical (415) 921-1619

LOOKING FOR SPIRITUAL DIRECTION?

CHRISTINE WATKINS, MTS, MSW '" ¦' Jf§ :% Professional spiritual director and grief counselors!

Excellent references and results Tl(fe decisions "inner-healing prayer *growlb towards God > JB§

Auto Broker

All Mfg. Warranty: Rebates and Special Dealer Finacing goes to Registered Owner/s RO. Box 214 San Bruno, CA 94066 St. Robert's Parish San Bruno b

\ E-mail: penaj@sfarchdiocese.org /

1537 Franklin Street * .San Francisco, CA 94109

i

i Wally Mooney 650-244-3255 Spells Wally 650-740-7505 Cell Phone

415 -614-5642 Qg]

BAR IDARA EIORCII, MFT | llj

COMPANY MISSION FAMILY AND OUR EMPLOYEES MAKE EVERY EFFORT

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John Bianchi B_ . ..

5!»™H!L Phone: 415.468.1877 Plumbing

For Advertising Information

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Padua , and Ferrara." His heliocentric model of the solar system marked an evolution , not a revolution , for Copernicus stood on the shoulders of Christian scholars; contrary to the regnant mythology, the Polish astronomer was not a forerunner of Richard Dawkins , Carl Sagan, and other contemporary scientists who love playing the village atheist, imagining it an interesting role.

The Victory of Reason is a bracing antidote to the secularist smog that chokes education today. Give it to any college student you know - after reading it yourself.

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San Francisco (415) 931-5517 christJnew@runbox.com

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Vacation Rental Condo in South Lake Tahoe.

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Many years experience, excellent local retetences, responsible and reliable.

Available days and nights.

Please call for Info (415) 368-7491

Piano Lessons

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Quiet and sunny room for rent in home, Ocean Ave. $650/mo.

Call (415) 584-5307

KARL A. GILjUM, D.C. Doctor of Chiropractic

ORI'S ELDER CARE AGENCY Personal care companion.

Help with daily activities; driving, grocery shopp ing, doctor appts. Required: CNA, Nurse 's Aid , Certificate, honest , reliable, excellent rets, bonded.

Call Ori 415-713-1366

Providing quality not quantity care

500 Sutter St. #601 San Francisco, CA 94102 (415) 706-1920

ORGANIST WEDDINGS • FUNERALS

Adult Beginners Children of all levels

$50 mo. once a week lesson

650-438-2846

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PIANO LESSONS BY

CAROL FERRAND0.

Conservatory training,

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CALL (415) 921-8337.

PUBLISH A \ \ NOVENA

Pre-payment I J I required \ ..:.>'. \ ,l- % , / Mastercard or \ WBr Visa accepted

£ost T $25

If you wish to publish a Novena in the Catholic San Francisco You may Ltse the form below or call 415-614-5640 Your prayer will be published In our newspaper

Name Adress Phone MCA/ISA # Exp.

? Prayer to the Blessed Virgin U Prayer to the Holy Spirit

Select One Prayer: Q St. Jude Novena to SH ? Prayer to St. Jude

Please return form with check or money order for $25 Payable to: Catholic San Francisco Advertising Dept., Catholic San Francisco I PeterYorkeWay.San Francisco, CA 94 109 ^Jf \^

St. Jude Novena May the Sacred Heart of Jesus be adored , glorified , loved & preserved throughout the world now & forever. Sacred Heart of Jesus pray for us. St. Jude helper of the hopeless pray for us.

Say prayer 9 times a day for 9 days.

Thank You St. Jude.

Never known to fail.

You may publish.

Ml.

Prayer to the Blessed Virgin never known to fail, Most beautiful flower of Ml. Carmel Blessed Mother of Hie Son of God, assist me in my need. Help me and show me you are my mother. Oh Hol y Mary, Mother of God, Queen of Heaven and earth. I humbly beseech you from the bottom of my heart lo help me in this need. Oh Mary, conceived without sin.

Pray for us (3X).

Hol y Mary, I place this cause in your hands (3X).

M.L. Say pra yers 3 days.

Prayer to (he Blessed Virgin never known to fail, Mosl beautifu l flower of Ml. Carmel Blessed Mother of the Son of Cod, assist me in my need. Help me and show me you are my mother. Oh Holy Mary, Mother of Cod, Queen of Heaven and earth. 1 humbl y beseech you from ihe bottom of my heart to help mc in this need. Oh Mary, conceived without sin.

Pray for us (3X).

Holy Mary, I p lace this cause in your hands (3X). j.C. Say prayers 3 days.

Dear Jesus,

I adore You and thank You for being always available to me. I am sorry for my shortcomings and ask Your help in being a witness to You. Only You know what I need. Please assist me in my need.

One Our Father, One Hail Mary. Publication may be made as soon as your favor is granted.

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19

| For Information Call: 415-6 14-5642 Fax: 415-6 14-564 ? Email: pen aj @siarch<Iiocese .org \

Sleeps 8, near Heavenly Valley and Casinos.

Call 925-933-1095

F^FZ A N d S CZ O

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BIH

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WEST PORTAL FAMILY DENTISTRY Caring For and Enhancing Tour Smile

FAMILY DENTISTRY

DR . ERICH K. HABELT

FAMILY DENTISTRY

(415) 731-0816

Smiles are a gift in any language.

DIANE POOLER , D.D.S. 26 West Portal Ave.; f 4 . 66 Sap Pedro Rd„ #B Daly City, CA 94014 , San Francisco - ,(415) 661-7779 i (650) 756-6968

Famil y, Cosmetics, Implant Dentistry 2033 TARAVAL STREET (415) 665-8397

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MONTEREY DENTAL OFFICE Cosmetic & Family Dentistry

Modern, Slate-of-the-Art Office Special Discounts for Seniors, Low Income Families & Students 749 Monterey Blvd.

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3500 Catlan Blvd .

South San Francisco, CA First Floor space available Call Charley Haggarty (650) 344-3044

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For The Largest Publisher of Catholic Church Bulletins This is a Career Oj>l>ortunity !

• Generous Commissions • Minimal Travel • Excellent Benefir Package • Stong Office Suppori • Work in Your Community. E.O.E. Call 1-800-675-5051 , Fax resume: 707-258-1195

RELIGIOUS STUDIES INSTRUCTOR SANTA CATALINA SCHOOL

BECOME A FARMERS INSURANCE &

FINANCIAL AGENT

Free Info Packet.

650-93 1-8608

We will train!

seeks a Relig ious Studies Instructor to become a member of the Upper School faculty.

The position includes teaching a number of courses in Religious Studies as part of the school's general education mission, including preparation of students for the Sacrament of Confirmation in the Catholic Church and other campus ministry responsibilities. The Religious Studies Instructor is expected to participate in all aspects of the Upper School. Teacher responsibilities outside of the classroom include serving as an advisor to a small group of students, parent-teacher conferences, and shared duties such as chaperoning dances and leading service learning projects. Santa Catalina School's residential program is an enthusiastic and warm community of students and teachers who live together on campus.

The Religious Studies Instructor would assume resident faculty responsibilities.

See the comp lete job announcement on our website - www.santacatalina.org then click on " contact us " E-mai!: employment@santacatalina.org

FARMERS

Web site: www.santacatalina.org

.•• Special Needs Companion Services •. ^ ^ ^ ¦M MB^^^^ ^ I* ,,,* , *^^^\a^vf t^C«lTeVM ^ff^B^^^^P^^TjMBM ' ¦ * • ¦ » . »• » • • • « .*

* Generous ^*H^gjggjg//J0 ggjBk &&^ • Honest • Compassionate • Make a Difference • Respectful

Work Full or Part-time in San Francisco - Marin County • Provide non medical elder care in the home • Generous benefit package Fax your resume to: Jeannie McCulloug h Stiles , RN 415-435-0421 Send your resume: Jeannie McCulloug h Stiles , RN Special Needs Nursing, Inc. 98 Main Street , #427 Tiburon, Ca 94920

Are You The Principal For Us? Are We the School You've Always Wanted?

Megan Furtli Academy, an independent Catholic school in the Western Addition area of San Francisco, is seeking a special individual to run a special school .

This is a rare opportunity to have full charge of a good school, aiming to become a great one.

We serve a predominantly minority student population of varied religious preferences. Current enrollment is 165, grades K-8.

Our goal is to graduate students who are prepared lo succeed at die Bay Area's best public or private high schools. We are committed to die belief that every child, regardless of circumstances, is capable of learning, and we are looking for the rare individualwho has demonstrated the truth of this in his or her own teaching experience.

If you have had measurable success in leading and teaching in a high-performing, lower income elementary school, either public or private , we could be a great match.

After consultation with appropriate Board of Regent Committee members , you will have considerable freedom in determining how die school is run : how the nioney is spent, who your teachers are, what is the curriculum , what textbooks and outside resourceswill be employed, etc. You will be in full charge of all the educational elements necessary to achieve our goals, which will be reasonable and mutually agreed upon.

Pay will be consistent with your experience and results.

If you are this person, send a letter and resume' to: MFA Board of Regents Search Committee 2443 Fillmore St. #368, San Francisco , CA 94115 We are an equal opportunity employer.

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Holy Cross Catholic Cemetery Santa Cruz Ave. @ Avy Ave, Menlo Park, CA 650-323-6375

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Mt. Olivet Catholic Cemetery 270 Los Ranchitos Road, San Rafael, CA 415479-9020

www.holy crossccmeteries.com

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