February 18, 2005

Bishops, papal envoy honor Fatima's Lucia COIMBRA , Portugal (CNS) — Most of Portugal 's bishops joined Italian Cardinal Tarcisio Bertone of Genoa, the papal envoy, in concelebrating the funeral Mass Feb. 15 for Carmelite Sister Lucia dos Santos, the last of three Fatima visionaries.

Sister Lucia died Feb. 13 at the age of 97. She is to be buried temporarily at the Carmelite convent while preparations were made for final burial alongside her two cousins, Blesseds Francisco andJacinta Marto, at the Shrine of Our Lady of Fatima.

See story on Sister Lucia

A nun attempts to touch the coffin of Sis ter Lucia dos Santos during a ceremony in Coimbra, Portugal, Feb. 15. Sister Lucia , the eldest of three Portuguese children who reported apparitions of the Blessed Virg in Mary in 1917 , died Feb. 13 at the age of 97.

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Pope John Paul II sent a message, which was read at the funeral. "I remember with emotion the various meetings I had with her and the bonds of spiritual friendship that intensified with the passing of time. I always felt supported by the daily gift of her prayers, especially in difficult moments of trial and suffering," the pope wrote.

In his homily, Cardinal Jose da Cruz Policarpo of Lisbon, Portugal said the "extraordinary" gift Sister Lucia received of w OA seeing and hearing the Blessed Virgin Mary would have had no a meaning if Sister Lucia had not listened and lived the call to cons § version and to following Jesus Christ at every moment of her life. o In the same way, he said, the extraordinary grace given to 5 ¦ x, cu all the baptized is meaningless if they do not allow it to make in z a difference in their lives. "God calls us and trusts us to fulfill u our mission. Lucia recounts in her memoirs the apparition of the Madonna with the simplicity of a child.

"Lucia was always faithful to her mission to spread the message of Fatima, which challenges people to penance, conversion and contemplation," Cardinal Policarpo said. "We are moved today, not so much because of her death, but because today between Fatima and heaven a new bridge has been built. "

U.S. missionary nun who defended peasants killed in Brazil

By List Alves SAO PAULO, Brazil (CNS) — In a small community on the outskirts of the Amazon jung le, the death threats against U.S. Sister Dorothy Stang came true.

The 73-year-old member of the Sisters of Notre Dame de Namur was shot several times in the chest and head Feb. 12 in the Brazilian state of Para as she headed to meet officials from the National Institute of Colonization and Agrarian Reform to discuss the demarcation or land tor peasants.

Her religious order contacted the U.S. State Department and requested that it press Brazil for a full investigation. The Brazilian bishops' Pastoral Land Commission criticized the murder and said the killing recalled past eras — thought ended — when activists antagonizing powerful economic groups were shot dead by hired gunmen.

Bishop John H. Ricard of PensacolaTallahassee, Fla., chairman of the U.S. bishops ' Committee on International Policy, wrote the Brazilian ambassador to the United States, Roberto Abdenur, to express the bishops' "deep concern and revulsion " at the murder.

Sister Dorothy, as she was known, was a native of Dayton, Ohio, but had lived in the Amazon region for nearly four decades, working closely with the bishops' land commission. The nun had also become a Brazilian citizen.

Sister Dorothy defended land rights for rural peasants and warned against the ecological dangers of deforestation in the Amazon region. Her work often put her at odds with large landowners and logging interests.

According to the Brazilian bishops'

land commission, Sister Dorothy had been receiving death threats for nearly four years due to hejr activities in favor of rural workers. The nun had informed authorities numerous times of these threats, but never received police protection, said a statement by the bishops' commission.

The last time she went to authorities was Feb. 9.

"If the life of a defenseless religious is taken in this manner, how will the peasants be treated?" asked the bishops' land commission. It said the killing could have been ordered by powerful landowners with whom Sister Dorothy had been at odds.

Reuters , the British news agency, reported a Brazilian government official as saying Feb. 14 that police had identified the gunmen and suspect a local rancher ordered the killing.

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Where You Live

by Tom Burke

Father Jim Morris with siblings Jerry and Judy at his recent surprise birthday party.

Giovanna and John Sant

Happy 65th Birthday to Father James Morris, who was honored with a surprise party marking the occasion January 22nd at St. Raymond Parish where he serves as a parochial vicar. Many of the family members present to celebrate their brother, uncle, cousin, brother-in-law also attended the Saturday vigil Mass at St. Raymond's where Father Jim presided. "When he stalled to see so many of our family coming to Communion, he knew something was up," said Judy Morris, the priest 's sister and longtime member of St. Cecilia Parish. Present among the almost 50 revelers were at least 9 couples whose weddings Father Jim witnessed and four people he baptized. Senior among the group was cousin, Sissy (Kay) Futscher, of St. Raphael Parish and 81 years old. Youngest of the bunch was her 16 month-old granddaughter, Julia, daughter of Sissy's son John and his wife, Jeanne, also of St. Raphael's. Father Jim, ordained in 1966, celebrates his 40th year as a priest next year.... St. Paul Parish, a forever mainstay of Noe Valley and the City, commemorates its 125th anniversary April 24th. "We will celebrate the 125th year with a festive gathering of parishioners and school alumni past and present as we look forward to the future with hope," said Father Mario Farana, pastor.

Archbishop William J. Levada will preside at a 12:15 p.m.

Mass with concelebrants including Father Farana and former, pastor, Father Kevin Gaffey, who grew up in tire parish and will

be the day 's homilist. Longtime members hoped to join in the tling cancer. At his side are his wife, Cynthia, principal of St great day include Margaret Kotlangcr, Agnes Farrell, Velma Isabella Elementary School in San Rafael, and their children and Bruno Andreatta, and sisters, Norcen Keane and Ann and Jean-Paul and Danielle. "Paul is maintaining his great sense of Mary Hurley, said Katy O'Shea, herself a lifelong parishioner humor and is sustained by his faith in God and all the love and and now St. Paul's development director. Katy and others are support he gets from our wonderful community," Cynthia told currently "gathering memorabilia" from the 125 years including me... .Happy Anniversary to Giovanna and John Sant, longtime members of St. Elizabeth Parish reminders from Sister Act, the film shot and who renewed their vows at the at St. Paul's more than a decade ago. If Portola District church October 17th ya' want to pitch in call Katy at (415) with Father Edwin Farrugia, pastor, 648-7538. A memento depicting the presiding. "Many longtime friends and church as seen in an anonymous paintfamily members were in attendance to ing now hanging in the rectoiy reception help us celebrate the 50 years," John area will be available for $125 with said.... It's 52 years married last funds benefiting St. Paul's capital camOctober for Frances and Steve paign ... Father Gary Thomas Balestrieri members of Epiphany touched me in a recent homil y with his Parish for 45 years. Frances is former observation that "the faith instilled in us prez of the parish Over 50 Club. Steve by our parents and families" may serve as "headlights for our future." Father currently presides over the group.. ..The Thomas is pastor of St. Nicholas email address for Street is now burket@ sfarchdiocese.org. As this Parish in Los Altos and was ordained Frances and Steve Balestrieri for the Diocese of San Jose in 1983. He continues to be but an empty space is a graduate of All Souls Elementary School in South San without you, please jot it down and get those items in here??!!

Francisco and a '71 alum of Junipero Sen a High School. His All the rest is the same. Mailed items should be sent to "Street," proud folks are Ann and Ray Thomas of San Mateo's St. One Peter Yorke Way, SF 94109. Pix should be hard copy or Gregory Parish...Prayers please for longtime associate electronic jpeg at 300 dpi. You can reach me superintendent of Catholic schools, Paul Bergez, who is bat- at (415) 614-5634. Thank you!!!

Oregon's assisted suicide law still controversial after seven years

By Patrick Joyce George Ei ghmey hel ps people kill themselves, from showing them how to fill out the paperwork require d b y Oregon 's assisted suicide law to handing them a final glass full of lethal "medication." He has, by his own count , watched two dozen peop le kill themselves.

"That 's chilling," says Dr. Kenneth Stevens , a cancer doctor for 38 years, who doesn ' t share Mr. Eighmey 's enthusiasm for suicide. "I went into medicine to take care of patients , not to harm them," Dr. Stevens told Catholic San Francisco. "Assisted suicide is the ultimate abandonment of the pati ent."

Mr. Eighmey, a former state legislator, is executive director of Compassion in Dying of Oregon. His organization "handles roughl y 80 to 85 percent " of the people who kill themselves under the terms of Oregon 's "Death With Dignity" law, he says. The law, an initiative known as Measure 16, took effect in late 1997.

Dr. Stevens, chair of radiation oncology at the Oregon Health and Sciences University, is president of Physicians for Compassionate Care, a group whose mis-

sion is to preserve the doctor 's traditional role as healer and to "speak out for the inherent value of human life."

Mr. Eighmey traces his dedication to assisted suicide to his youth . "I was raised as a Catholi c and I worked in my teens at a Catholic nursing home ," he told Catholic San Francisco. "I saw a lot of suffering, and the sisters exp lained to us the idea of redemptive suffering. I questioned that at the time. Then in the '80s we had the AIDS epidemic. Young men were shooting themselves and jumping off bridges. I thoug ht , '"There has to be a better way.'"

When Dr. Stevens talks about his opposition to Mr. Ei ghmey 's "better way," he recalls his wife. In 1982 , when she was near death , Mrs. Stevens ' doctor said he couldn ' t save her life but he could prescribe an "extra large" prescri ption of a pain killer. Mrs. Stevens said no. After they left the doctor 's office, "My wife said to me, 'He wants me to kill myself,'" Dr. Stevens says. She didn ' t.

Six days later she died a peaceful natural death at home.

Like Mrs. Stevens , most of the peop le who come to Compassion in Dy ing

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Pope John Paul II waves from his apartment window at the Vatican during his Sunday Angelus prayer Feb. 13. He thanked the world for praying for his recovery and was cheered at length during his 10-minute appearance. The pope was released from a Rome hospital Feb. 10, after a 10-day hospital stay for flu-related breathing problems. The Vatican said the pope's throat inflammation had been "cured" and tests had ruled out other complications

decide not to kill themselves. "Four out of five do not comp lete the process but they take great comfort in having the choice available to them ," Mr. Eighmey says. "It gives them hope. If worse comes to worse, they have this option. " The vast majority of the dying in Oregon have no interest in exercising that option. From 1998 throug h 2003 , the latest year for which fi gures are available, 171 peop le killed themselves under the law. During the same time , more than 53,000 Oregonians who had the same underl ying diseases chose to die naturally. In 2003, the number of peop le who , under the law, used a lethal prescri ption from a physicain to commit suicide was 42, up from 38 people in 2002 and 21 peop le in 2000.

Dr. Stevens is happy that so few people make use of the law to kill themselves but , he says, "Every death like this is a sad death." Mr. Eighmey takes a bri ghter view of these suicides. "The law is seldom used but when used it is a great comfort to the famil y and to the humanity of the person who chooses it ," he says.

"I have been at perhaps two dozen hastened deaths ," Mr. Ei ghmey says. "It is a honor and a privilege to be invite d into a family 's home for this final step.

The family needs to have this sort of detached person as a stabilizing force."

Dr. Stevens sees Mr. Ei ghmey 's presence at so many suicides as "chilling," and calls his use of words such as "hastened death" a way of avoiding the harsh realities of suicide.

Mr. Eighmey and other members of Compassion in Dying who witness the deaths know much about those realities.

State officials and the public do not. The suicides are shrouded by a "wall of secrecy," Dr. Stevens says. The assisted suicide law does not require doctors to witness the deaths or to report complications. In 2003, the doctors who prescribed the lethal drug were present at only 12 of the 42 suicides, according to an annual state report.

The assisted suicide law forbids euthanasia , in which another person administers the fatal drug. The use of pentobarbital in 37 of the 42 suicides in 2003 raises questions about the possibility that some are being given a lethal injection ,

Dr. Stevens say s, pointing out that pentobarbital is intended to be injected.

Suicide advocates say the patients drink the drug, but Dr. Stevens says, with no doctor present at many suicides , "How do we know what was happening ?" The process is so secretive , he says , "Doctors don 't even list assisted suicide as the cause of death . They cite the underl y ing illness such as cancer."

Mr. Eighmey said there were no complications at the suicides he has witnessed. They all went smoothl y. Patients drink a lethal dose of a ch ug, quickl y fall asleep and die peacefull y, he says.

Opponents of assisted suicide say that 's not always true.

An article in The Oregonian newspaper in Portland describes one botched suicide this way: "A terminall y ill Oregonian takes his assisled-suicide drugs as his wife and famil y look on. But the assisted suicide doesn 't go as Measure 16' s fans promised. His wife can ' t handle the physical symptoms and calls 911. He's revived and rushed to a Portland hosp ital , and later taken to a nursing facility. A short time later he dies."

An opponent of assisted suicide uncovered the story. Otherwise it would have gone unreported. "The Health Division knows nothing, thoug h through no fault of its own ," the Oregonian article said.

"Why? Because the doctor who wrote the Measure 16 prescri ption , the emergency medical technicians and the hospital reported nothing. Why ? Because Measure 16's reporting requirements are a sham."

Last year, the veil of secrecy was lifted briefly for a reporter from the New York Times. In his story, the reporter described Mr. Eighmey showing Karen Janoch a cup with 90 capsules of Seconal dissolved in water and say ing, "If you drink this , you will die. ... You can still change your mind."

"Ms. Janoch , terminall y ill with liver cancer, looked at the beaker and replied, 'I want to do this now,'" the Times reported.

"Sitting on her bed, surrounded by 18 friends who had received formal invitations to attend her death , she took several small sips, then finished the bitter solution with one large gul p. Three minutes later she OREGON , page 18

IEWS brief Effects of child sex abuse wide-rang ing, says p riest

LOS ANGELES — The effects of child sex abuse by clergy on its victims are wide-ranging and long-term , a priest who is an expert on dealing with sexual traumas told diocesan officials working in outreach programs for victims. Experiencing abuse can adversel y effect psychological , physical , social and sexual behavior, said Jesuit Father Gerard McGlone , visiting psychology professor at Jesuit-run St. Joseph's University in Philadel p hia.

It also can erode a victim ' s educational and job performances , he said. Father McGlone spoke at a national symposium in Los Angeles for diocesan officials from across the country who work with victims who as minors were sexually abused by clergy. The symposium, sponsored by the U.S. bishops ' Office of Child and Youth Protection , was attended by 65 victims ' assistance coordinators. The abuse has a ripp le effect like "a pebble in a pond ," extending beyond the victim , Father McGlone said. Secondary victims include the victim 's family, the faith communities of the offender and the victim , and the clergy who are innocent of any wrongdoing, said Father McGlone. Working with victims involves being a good listener as victims tell their story of abuse, trauma and pain, he said. "It is the survivor 's experience . This is our focus , our lens of understanding, " Father McGlone said.

Child sex abuse is not limited to the church nor is it less prevalent elsewhere, he said. "It happens in every aspect of society and takes many forms," he added.

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k Rhegan Hyypio places ashes on the forehead of Jack McHale during an Ash Wednesday demonstration in front of the White House organized by members of Catholic peace groups Feb. 9.

The prayerful protest against war and terrorism concluded with the distribution of ashes.

U.S. dioceses will be released Friday, Feb 18 at a news conference at the National Press Club in Washington, DC. The report is issued by the Office of Child and Youth Protection of the United States Conference of Catholic Bishops. The report is based on compliance audits completed in 2004 of U.S. dioceses and eparchies (dioceses of the Eastern Catholic Churches). The audits assess compliance with the Charter for the Protection of Children and Young People, which was approved by U.S. Bishops in 2002. Compli ance audits were perfoimed by an independent firm, die Gavin Group of Boston , which is headed by a former FBI official. The same firm conducted the first compliance audit , which covered 2003 and was released one year ago. Presenting the results of the 2004 audit will be Bishop William S. Sky lstad , president , USCCB; Kathleen McChesney, executive director, Office of Child and Youth Protection ; and William Gavin of the Gavin group. The full text of the report on the implementation of the Charter and elecu'onic versions of the executive summaries for each diocese/eparchy audited will be available online at www.usccb.org.

Michelangelo exhibit traces S lif e of St Peter's Basilica 7. i/j

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Tsunami survivor Hayatun Nafis cries as she hugs her son, Nurwansyah, while the boy ' s stepfather looks on after being reunited in Banda Aceh , Indonesia, Feb. 15.

Nurwansyah was missing following the Dec. 26 tsunami. Up to 100,000 children in Indonesia' s tsunami-devastated Aceh province may be seeking lost parents, the United Nations and other agencies said Feb. 15.

Repo rt on 2004 comp liance with Charter due this week

WASHINGTON — A report on imp lementation of the "Charter for the Protection of Children and Young People" b y

church, and the artists and architects whose work is on display are on the historical and artistic "A" list. "Creating St. Peter 's: Architectural Treasures of the Vatican," on exhibit through May 31, features Michelangelo 's original model of the dome of St. Peter 's Basilica. The 140-plus artifacts and ori ginal architectural drawings in the show include works b y Renaissance masters such as Michelangelo, Bramante, Raffaello, Bernini and Fontana. The 16-foot-tall , 13-footwide wooden study model of St. Peter 's dome was built for Michelangelo in 1560, and it shows the inner and outer domes and how they function together. Tools used to build the basilica are also showcased, including a wooden winch like ones used to put the obelisk in place outside the basilica. The 98-foot tal l , 331-ton Egyptian obelisk in the middle of the square is supposed to mark the spot where St. Peter was crucified; inside St. Peter 's the main altar covers the spot where he is said to be buried . Cardinal Adam J. Maida of Detroit, who conceived and developed the cultural center, said the exhibition offers the American public "one of the great archi-

tectural wonders. We 're looking at some of (Michelangelo 's) original work and how he conceived and created one of the great churches of the world"

House bill on asylum, drixers licenses decried as excessive

WASHINGTON — Despite opposition from faith groups, governors , state motor vehicle departments, unions and organizations representing Latinos, Native Americans, refugees and immigrants, the House voted 261-161 Feb. 10 to limit drivers licenses to people who can prove they are citizens or legal immigrants. The U.S. bishops ' migration committee chairman had been among those encouraging the House to reject the Real ID Act, H.R. 418, saying its provisions would weaken asylum protections, undermine national security and promote unsound public policy. The bill would set nationwide standards for state-issued drivers licenses, prohibiting federal agencies from accepting licenses as identification for access to government buildings or air travel unless they meet the new requirements. It also would raise the burden of proof of persecution for political asylum applicants and waive all laws that might affect plans to build new barriers on the southern border of the United States.The bill was passed on a fast track over the objections of House Democratic leaders who pushed for it to be sent back through the usual process of public hearings and review by one or more House committees. Those steps were bypassed. Senate consideration of the legislation is expected to be more thorough , as Senate Republican leaders have expressed interest in addressing it as part of a larger immigration bill. In a letter to members of Congress, Bishop Gerald R. Barnes of San Bernardino, Calif., chairman of the bishops ' migration committee, said the bill's provisions would do little to prevent use of drivers licenses by terrorists, as its supporters claim. He said a homeland security bill passed two months earlier included an adequate provision to prevent use of licenses for fraudulent puiposes.

Refugees at Catholic-run camp say they're treated like famil y

PORT BLAIR, India — More than 1,000 tsunami refugees remain camped at a Catholic-ran school in Port Blair, and although the majority are not Catholic, they said they are being

treated like family. "These fathers and sisters are looking after us like their children. They are reall y hel ping us to forget our sorrows," said Saira Banu, a Muslim tsunami victim who lost her three children and 10 other family members. Banu was among hundreds of tsunami victims airlifted by the Indian air force from the devastated Andaman and Nicobar Islands to the relief camp at the Catholic Nirmala Senior Secondary School in Port Blair, capital of die archipelago of 550 islands. During her more than four-week stay at the Catholic camp.

Banu said die "love and care" shown by church workers has hel ped her overcome the shock of losing not only her three children but her mother, brother, sister and others. "We came here without anything, but we don 't lack anything here. More than that, whenever they find any one of us in tears, they comfort us," said Banu.

At any given time, dozens of church volunteers are working with camp inmates in jobs such as providing medical attention to managing the community kitchen that cooks three meals a day. "This is not a Catholic camp. They are attending to us like members of a family," said Moses Ruben, a Protestant from Perka village on Car Nicobar island , which suffered the worst casualties in the Dec. 26 tsunami. Nearly half of the inmates at the Nirmala school camp belong to the Protestant Church of North India.

The camp also has hundreds of Hindus and Muslims along with Catholic evacuees, some of whom have been airlifted from submerged islands in the far sou th of the archipelago.

"This is like a famil y for us now. We know each of them," said Sister Francisca, a member of the Sisters of Charity of St. Anne , who has been providing medical attention to tsunami victims.

English, Welsh bishop s say gays must not be denied emp loyment

LONDON — English and Welsh bishops have decreed that gays must not be denied employment in Catholic organizations simply because of their orienta tion. New "Diversity and Equality Guidelines " state that "subject to limited and narrow exceptions , Catholic organizations must ensure that no job app licant or employee receives less favorable treatment than another on the grounds of race, gender, reli gion or belief, sexual orientation or age."

The bishops said, "people of all sexual orientations have a right to take a full and active part in the life of the Catirolic community." The guidelines recognize the distinction between sexual orientation and sexual activity, and they ask that members of Catholic organizations "respect " church teaching on chastity and fidelity. The guidelines were publishedby the Catholic Bishops ' Conference of England and Wales in early February to bring working practices in the church's educational , social work and charitable institutions into line with the demands of recent European and British legislation on discrimination in the workp lace.

Handicapables celebrated 40 years of ministry with a special Mass and luncheon Jan. 15 at St. Mary 's Cathedral. "Any person with a disability is welcome to our monthly Mass and luncheon at the cathedral ," said Nadine Callig iuri, who founded the group. Archbishop William J. Levada presided at the liturgy. Concelebrants included Father Kirk Ullery, Handicapables chaplain and pastor of Our Lady of Lourdes Parish in San Francisco. The Handicapables Choir underthe direction of Bill Barker led song. From left: Sally Tooley, club treasurer; Archbishop Levada , Nadine Calligiuri, Father Ullery. Handicapables meet Feb. 26 at St. Mary 's Cathedral.

Publication was paid for part l y by the British government 's Department for Trade and Industry. The document acknowledges the reality of a society "in which relationships are increasingly fractured and complicated." It says that it is "only to be expected that this

may at times be reflected in the lifestyles of those who serve the church ," and it encourages leaders of Catholic organizations to seek advice from the church if tension arises between "discrimination law and die ri ght of a Catholic institution to safeguard its ethos,"

Bishop Wang visits Haiti and Grenada , sees devastation left by hurricane

By Jack Smith "If you're shot , don 't be surprised." With that warning, San Francisco Auxiliary Bishop Ignatius Wang began his visit in December to the notorious slum of Cite Soleil near the Haiti capitol of Port-au-Prince.

Bishop Wang originall y had planned to visit Grenada over the Christmas holiday as a sort of homecoming. He served in the small Caribbean island of 100,000 peop le for 12 years as a pastor, head of Catholic Schools, and Chancellor for the Diocese of St. George 's. Althoug h he left 30 years ago, Bishop Wang still has many friends in Grenada and this was his first tri p back as a bishop.

The devastation caused by the direct hit of Hurricane Ivan to Grenada in September last year meant that his homecoming would be quite different than a pleasant island holiday.

Ninety percent of the buildings on the island were severely damaged. Most now are without roofs , including the Catholic Cathedral and the small republic 's parliament building.

Two weeks after Ivan hit Grenada , Trop ical Storm Jeanne hit Haiti. Althoug h Ivan was a much stronger storm , "the damage was worse in Haiti , because they are not as well prepare d," Bishop Wang said. Thousands were killed and hundreds of thousands were left homeless. So before heading to Grenada , Bishop Wang decided to visit Father Tom Hagan, an Oblate of St. Francis de Sales priest from New Jersey, who has been working in Haiti for nine years.

On his arrival, Bishop Wang found that the priest 's residence was protected by shotgun wielding guards 24-hours a day. "Unfortunately, we have new guards," the priest said , referring to protection needed against violence and theft. "'Unfortunatel y,' is a word Fr. Tom used a lot ," Bishop Wang said. "Unfortunatel y," they would not be able to visit the hurricane devastated area of the island due to the difficulty of traversing the five hour route.

Instead, Father Hagan showed Bishop Wang around the area he ministers, "Where if you 're shot, don ' l be surprised."

The warning is not empty. At the chapel of "Hands Together," the charitable organization founded by the priest, is a wall

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Saint George 's Cathedral in Grenada.

Bishop Wang in Cite Soleil , Haiti .

The shanties of Cite Soleil near Port-au-Prince.

fisting the names of 12 U.S. volunteers murdered while working with the poor in Haiti's worst slum, Cite Soleil.

"Sometimes strangers kill you. They don 't ask questions. That ' s how dangerous it is," Bishop Wang said.

Hands Together operates an ambulatory hospital , primary schools, a soccer field , and helps distribute food and medicine in Cite Soleil. The operation is run primaril y with funds from U.S. donors and through the work of U.S. volunteers. Father Hagan works closely with 60 Missionaries of Charity working in Cite Soleil and serves as their chaplain. The Missionaries of Charity run two orphanages; one for adoption and one for children suffering HIV/AIDS , as well as a home for elderly street people.

Cite Soleil has no proper sewage or garbage system.

Human and other waste inns through open "rivers." The area is run by three main gang leaders, Bishop Wang said , who control the city and who comes and goes. "They 've burned the police station and they burn police cars. Nobod y can go near there, but Father Hagan can go freel y," Bishop Wang said. "He's made friends with the gang leaders. He can bring food and medicine - no politics , nothing else."

Father Hagan 's car is marked with the logo of Hands Together, and entering the city, he and Bishop Wang immediately were greeted by one of the top gang leaders whose BISHOP WANG, page 7

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Adult stem-cell breakthrough seen weakening case for embryonic cells

By Donis Tracy BOSTON (CNS) — Researchers at Caritas St. Elizabeth's Medical Center in Boston have identified adult stem cells that may have the capacity to repair and regenerate all tissue types in the body, which experts say weakens the case for embryonic stem-cell research.

"This discovery represents a major breakthrough in stem-cell therapy," said Dr. Douglas Losordo, chief of cardiovascular research at St. Elizabeth's. "Based on our findings we believe these newly discovered stem-cells may have the capacity to generate into most tissue types in the human body. This is a very unique property that until this time has only been found in embryonic stem cells."

Losordo's findings were published in the Feb. 1 issue of the Journal of Clinical Investigation.

Caritas St. Elizabeth' s Medical Center is the flagship hospital of Boston 's Caritas Christi Health Care System and a teaching hospital of the Tufts University School of Medicine.

Father Tadeusz Pacholczyk, director of education at the National Catholic Bioethics Center in Philadelphia, characterized the researchers' findings as "very exciting."

"It shows that there is a higher degree of flexibility in adult stem cells than many have thought in the past," he said.

According to Father Pacholczyk, supporters of research

Bishop W a n g . . . ¦ Continued from page 6 armed guard stood nearby while they exchanged greetings.

Bishop Wang only saw the priest "truly afraid" once during the trip. He pointed to some commotion and Bishop Wang said "It's no problem, there are the police." "That is the problem," Father Hagan said. After former President Aristide was deposed, the new president dismissed 1,000 policemen, but did not disarm them or confiscate their uniforms, the priest explained. There is no way to know if they belong to a gang.

Father Hagan believes that illiteracy is the most pressing problem in Cite Soleil, which is why his organization con centrates on educating the young.

"The people have to become literate," Bishop Wang

using embryonic stem cells have long argued that adult stem cells were not as flexible as embryonic stem cells, thus making them less useful in repairin g or healing damaged tissues and cells in the body.

"What appeal's novel about this report is that they have carefull y derived a single cell type from the bone marrow, which can be expanded and used to flexibl y generate a number of tissues ," explained Father Pacholczy k.

"Adult stem cells are incredibl y powerful ," he added.

Stem cells have a number of uni que properties not found in other types of cells. They can divide and renew themselves over a long period of time and , while they are unspecialized in their structure , have the ability to generate into specialized cells for specific tissues.

Currentl y there are two different types of stem-cell research taking place — embryonic and adult stem cells.

Adult stem cells can be found within tissues and organs , including bone marrow, the brain , blood vessels, peripheral blood , skin, and the liver. Embryonic stem cells can be found onl y in embryos , and to harvest these cells , a human embryo must be destroyed.

"Adult stem cells have already been successfull y used in human therapies for many years ," Father Pacholczyk told The Pilot. "To date , no therap ies in humans have ever been successfully carried out using embryonic stem cells."

"The findings reported in Dr. Losordo 's study is but

another affirmation that we don 't have to invest hundreds of thousands on dollars on something that is purely speculative , not to mention morall y questionable ," he added.

Losordo and Dr. Young-sup Yoon led the preclinical stud y in which researchers extracted stem cells from human bone marrow and transp lanted them into the damaged hearts of rats. The stem cells induced cardiac regeneration , including growth of new muscle and blood vessels in the heart.

In addition , the researchers demonstrated that this specific subpopulation of stem cells has the capacity to develop into all types of cells, including those that make up the glands, digestive tract , hair, skin, nails, brain, nervous system and muscle.

While previous research has been conducted with stem cells derived from rat or mouse bone marrow, this is the first stud y to show how human bone marrow stem cells can be used in the generation of various tissue types.

Losordo and his team at Caritas St. Elizabeth' s are planning to conduct further preclinical research with this subpopulation of stem cells. If the findings confirm their hypothesis, they will seek to begin Phase 1 clinical trials with human patients.

"In the future , we may be able to extract stem cells from a patient 's bone marrow to repair a wide variety of damaged tissue in his or her body. Furthermore, by growing tissue from a patient ' s own stem cells, we could overcome issues related to cell therapy, such as tissue rejection," said Losordo.

said. "The people live in fear and so must rely on and trust , or not trust , the gang leaders," he said. Lack of education makes it impossible for them to know. It also hinders adequate distribution of food , Father Hagan explained.

Another major problem facing Haiti is corruption , Bishop Wang said. "If all the money that was supposed to get to Haiti got there , it would not be poor," he said. The first robbery is from aid organizations themselves, some of which have 85 percent overhead, he said. 'Then the politicians take then lion's share," he said. Final ly, the gang leaders fight over the rest, "and the people get nothing," he said.

As a result, Bishop Wang suggests that people wishing to help the poor of Haiti should only contribute to organizations whose work and integrity they are sure of. Bishop Wang suggests Father Hagan 's Hands Together, or supporting the work of Food for the Poor, the Missionaries of

Charity, Saint Vincent de Paul , and Catholic Relief Services.

When Bishop Wang reached Grenada in early January, he found that the devastation left by the hurricane was tremendous. Ninety percent of buildings were severely damaged including homes , schools, churches and government buildings. In addition , severely damaged were nutmeg trees, which along with bananas and a small amount of tourism, support the economy of the island. It takes 10 years for nutmeg trees to come in to production, Bishop Wang said.

Some aid reaches Grenada, but not much, Bishop Wang said. "First there was Ivan, then there was the hurricane in Haiti and the tsunami in Asia. People forget about Grenada," he said.

Nevertheless , reconstruction is proceeding, in large part because there is a more stable government in Grenada, less corruption and higher literacy than Haiti.

Haiti can be developed , and the land can be very fertile, Bishop Wang said , but in some places, "Humans cause misery, not disasters."

Aid organizations serving the p oor in the West Indies To provide aid and education to the poor in Haiti, p lease consider the following. When sending a donation indicate "For Haiti " on the memo line: HANDS TOGETHER P.O. Box 80985 Springfield, MA 01138 w ww.handstogether. org

FOOD FOR THE POOR , INC .

550 SW 12th Ave. Deerfield Beach, FL 33442 www.foodforthepoor.com

CATHOLIC RELIEF SERVICES 209 West Fayette Street Baltimore, MD 21201-3443 www.cathoIicrelief.org

SOCIETE DE SAINT-V INCENT DE PAUL Conseil Central Jean-Paul II d'Haiti Eveche de J eremie Jeremie Haiti

To support reconstruction efforts in Grenada, p lease consider: DIOCESE OF ST. GEORGE 'S P.O. Box 224 St. George's Grenada

Sister Lucia, last Fatima visionary, dies in Portugal at age 97

By Catholic News Service C01MBRA , Portugal — Carmelite Sister Lucia dos Santos , the last of three Fatima visionaries , died Feb. 13 in her cloistered convent in Coimbra at the age of 97.

The Portuguese government declared Feb. 15, the date of her funeral , as a national clay of mourning.

On May 13, 1917 , when she was just 10 years old. Sister Lucia and her two younger cousins claimed to have seen the Blessed Virg in Mary at Fatima , near their home.

The apparitions continued once a month until Oct. 13, 1917.

Passionist Father Ciro Benedettini , a Vatican spokesman , said that Pope John Paul II, who began his Lenten retreat Feb. 13, offered special prayers for the nun , whom he met three times at the Shrine of Our Lady of Fatima.

The pope also asked Cardinal Tarcisio Bertone of Genoa, Italy, to preside at the nun 's Feb. 15 funeral in the Coimbra cathedral. The cardinal, former secretary of the Vatican Congregation for the Doctrine of the Faith, met with Sister Lucia and discussed the apparitions with her several times in preparation for the 2000 publication of the so-called "third secret of Fatima."

While her cousins Francisco and Jacinta Maito died at a young age — as Our Lady of Fatima apparently told them they would — it was left to Sister Lucia to transcribe the messages of Fatima, including the third section.

Sister Lucia wrote down the third part of the message, sealed it in an envelope and gave it to her local bishop. The message was sent to the Vatican in 1957, where successive popes read it, but decided not to reveal its contents.

Sister Lucia's last meeting with Pope John Paul was in May 2000, when he traveled to Fatima to beatify her cousins and to announce that he was revealing the final piece of the Fatima message.

Bishop Serafim de Sousa Ferreira Silva of Leiria-Fatima told Radi o Renascenca, Portugal 's main Catholic radio station , that Sister Lucia was exemplary for her "witness, vivacity, fidelity and courage."

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The bishop said that to the very end of her life she was concerned about "the problems of humanity" and dedicated her life to praying for "reconciliation , conversion and peace."

Bom March 22, 1907, in Aljustrel near Fatima, she and her cousins, Francisco, 9, and Jacinta, 7, were caring for their family 's sheep May 13, 1917. After reciting the rosary at midday, the children saw a "woman brighter than the sun" holding a rosary in her hand.

The woman told them they must pray much and they must return to that spot at the same hour on the 13th of each month .

With some 70,000 gathere d around the children Oct. 15, 1917 — what was to be the final apparition — the woman told the three youngsters that she was Our Lady of the Rosary and asked that a chapel be built in her honor.

The three children had not been to school and could not read and write at the time of the apparitions. Lucia first went to school in 1921.

In 1928, she took first vows as a Religious of St. Dorothy and made her per-

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Sister Lucia dos Santos talks with people after voting in local elections in Coimbra , Portugal, in this Dec. 14, 1997 file photo.

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Sister Lucia dos Santos meets with Pope John Paul II on May 13, 1982 in Fatima, Portugal, one year to the day after the pope was shot in St. Peter ' s Square at the Vatican. The pope credited the Virgin Mary with helping him to survive the assasionation attempt, which occured on the Feast of Our Lady of Fatima.

petual vows in 1934. She transferred to the Coimbra Carmel in 1948.

In the late 1930s, Sister Lucia made public the first two parts of the messages from Mary, which the children had kept secret.

The first two parts included a vision of hell shown to the children, along with prophecies concerning the outbreak of World War U, the rise of communism and the ultimate triump h of the Immaculate Heart of Mary, including a triumph over Russia if the country were consecrated to her Immaculate Heart.

According to the Vatican's interpretation, the third part of the secret predicted the 1981 attempt to assassinate Pope John Paul.

The pope, in thanksgiving that his life was spared , had one of the bullets that wounded him embedded in the crown of the statue of Our Lady that stands at the shrine in Fatima.

Releasing the third part of the Fatima message in June 2000, Vatican officials said it described the violence and persecution that afflicted the church and individual

Christians under Nazism , communism and other totalitarian systems.

At the time of the message's release, thenArchbishop Bertone revealed that he had met with Sister Lucia and that she "repeated her conviction that the vision of Fatima concerns, above all, the struggle of atheistic communism against the church and against Christians and describes the terrible sufferings of the victims of the faith in the 20th century."

Archbishop Bertone said he felt he had to ask Sister Lucia why she had given instructions that the secret should be revealed only after 1960, an instruction many people claimed was an order that it be published then.

Archbishop Bertone asked Sister Lucia if Mary had fixed the date.

"Sister Lucia replied: 'It was not Our Lady. I fixed the date because 1 had the intuition that before 1960 it would not be understood ,'" the archbishop wrote.

Sister Lucia continued having visions of the Virgin Mary and hearing messages from her as late as the 1980s and perhap s beyond, the archbishop said in 2000.

Caring about children leads to 'Good Tidings'

By Tom Burke Stretching the goodness of his heart as far as it will go is Larry Harper, founder of the Good Tidings Foundation and longtime parishioner of Our Lad y of Angels in Burlingame.

Larry spent 13 years as a major league baseball scout for teams including the San Francisco Giants. Like many fans , he was greatly disappointed in 1994 when money issues between the owners and players eliminated the World Series.

"It really upset me," Larry said, "How could we exp lain to kids that the game so many of us love was cancelled over money?"

The Southern California native decided to write a children 's book about baseball. "It ' s the Most Wonderful Time of the Year," with foreword by baseball icon Vin Scully, was published in the fall of 1994 and has sold some 5,000 copies. "It 's about the goodness of the game," Larry said.

Proceeds from the book went to children 's charities.

The process also awakened in Larry a longtime desire to come to the aid of others. "I always wanted to serve young peo-

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ple and in 1995 founded the Good Tidings Foundation." Service Scholar ships to its profile five years ago. "They are Initiall y the work of Good Tidings was focused on the needs of awarded to kids for just being good peop le," Larry said. "underprivileged children at Christmas" and has since blos- More than 400 schools recommend students for the $2,500 somed to include efforts on behalf of youth in education , recre- grants. "We hear- about kids who are homeless, living in ation and die arts. See www.good1idings.org. cars, who have so many odds against them but put it all A partnershi p with aside to do service for professional sports teams others. We have students including the Golden attending Ivy League State Warriors , Oakland schools , trade schools , A's, San Francisco 49ers, junior colleges and San Francisco Giants and everything in between."

San Jose Sharks has built The foundation has sports facilities in nine also kept its head above locations in the Bay water thanks to the work Area. "In partnershi p of more than three dozen with the teams, we build volunteers.

"We ' re a facility every year in a always trying to stretch neighborhood where it is the dollar," Laity said. most needed," Larry said.

"These are good peop le Artist LeRoy Neiman, - many parents - who Zack, Larry, Ronette and Brid gette Harper. now 83 and living in New want to heln voune neoYork City, joined the cause in 1989 when he and Larry met ple." Also hel ping to keep the bud get under control is at what has come to be called the "Earthquake World Series" staffing at the foundation offices. between the Giants and the A's. Good Tidings has since It 's just us ," Larry said , referring to himself and his wife sponsored an aits center named for the artist at San Ronette. The two met when he came to work for the Giants Francisco 's New Traditions School and looks to open anoth- in 1989. "Ronnie worked for the Giants and had agreed to er even larger site at San Francisco's Pier 9 in the near- future. pick me up at the airport. It was a Sunday evening, and she Neiman will attend an art auction benefiting Good said she was on her way to Mass at OLA, and I was welTidings Foundation Feb 20 at SBC Park. come to join her." Ronette and Larry started to date almost "LeRoy and I met at the World Series and when we set immediatel y and married August 31 , 199 1 at San up the foundation , he said he wanted to be part of its work ," Francisco ' s Old St. M ary ' s Cathedral. They are the parents Larry said. Today, the artist ' s paintings are regular items in of Zack and Bridgette , seventh and fourth graders at Our the foundation 's Auction Catalogue, its princi pal fundrais- Lady of Angels Elementary School. er. "The idea was pre-E-bay," Larry said, noting that sports memorabilia, art and tri ps are a mainstay of the site.

The Good Tidings Foundation added Community

National pastoral initiative part of Church's efforts to renew, bolster marriage In settingfortha proposal- to renew, strengthen and support marriage â&#x20AC;&#x201D; in November 2004, to the U.S. Conference of Catholic Bishopsfor a National Pastoral Initiative on Marriage, the Chairman of the USCCB's Committee on Marriageand Family Life, Bishopf . FevinBolandmadethefollowin gcomments.

The Catholic Church can respond to the problems as well as the possibilities presented by the current state of marriage. We do this from our doctrinal , spiritual , historical tradition , our pastoral practice , and especially from the witness and experience of married persons themselves.

As we look at the present situation, we should ask: ? Why has the US. marriagerate declined by more than 40% in the past30 years â&#x20AC;&#x201D; with the rate of Catholics who marry in the Church declining just as rapidly? ? What are the consequences of young adults delaying marriage until an older age or even indefinitely? ? Why have cohabiting relationships come to be seen either as a preparation for marri age or as an alternative to it? ? What have decades of high divorce rates done to children , families, and society, and to a person 's ability to make a lifetime commitment to marri age or to any vocation? ? How do we preach and teach commitment when , among the present adult population , 35% of those who were ever married have been divorced at least once ? ? What beliefs and behaviors contribute to a strong, happy marriage and which ones increase the risk of divorce ?

In the past ten years a broad social movement has been organizing itself in our country to deliver the message that a decline in marriage is neither inevitable nor irreversible. Already small but noticeable changes are starting to take place. Divorce rates have declined slightly. The proportion of children liv-

By the numbers: More than 80 percent of adults say that having a good marriage is absolutely necessary for them to consider their life a success.

There has been a 48 percent drop in churchrecorded marriages over the past 20 years - from 6.6 marriages per 1,000 Catholics to 3.4 per 1,000, In the same 20-year period, the general annual rate of marriages in the U.S. declined 24 percent.

In 2003 there were 232,000 marriages recorded in U.S. Catholic churches; over 80 percent of those seeking to be married in the Church participated in a marriage preparation program.

Among all adults who have been married , 35 percent have been divorced and of those who have been divorced, 18 percent have been divorced multiple times.

Among the baby-boom generation 46 percent of married couples have already experienced divorce.

Today the median age of first marriagefor women is 25 and for men it is 27.

The average age at which people dissolve their first marriage is the early 30's, Catholics are still less likely to get divorced than Protestants, by 25 percent versus 39 percent.

For the average couple marrying in recent years the lifetime probability of divorce remains close to 50 percent.

Being well educated, having a decent income, coming from an intact family, being religiously observant, and marrying after age 25 without having a baby fiist are all factors that lower one's chances of divorce to less than 50 percent , . ..

Can the steep drop in Church marriages be reversed?

Catholic News Service When the U.S. bishops last November undertook a three-year national pastoral marriage initiative , one question they had was why there "has been a 48 percent drop in church-recorded marriages (in the United States) over the past 20 years. " Can anything be done about this declining rate of church marriages? Susan Vogt, a Kentucky-based workshop leader on marriage and famil y issues, says coup les will come to the church for marriage when they are shown how the church can help them find the meaning in marriage that they seek. But Father John Cusick, the Archdiocese of Chicago 's director of young-adult ministry, says that before getting young-adult Catholics to church for their weddings , we fi rst must get them to reconnect with the church. This generation all too often is not part of the church's life at all , he says.

First we must reconnect with the young adults

By Father J ohn C. Cusick

ing in married-couple homes appears to be increasing. More attention is being given to marriage education and particularly to the preparation of engaged couples. Local churches and civic communities are developing coalitions to support marriage.

As leaders of the Catiiolic Church in the United States , we can help to create a positive climate th at places healthy marriages at the heart of strong families, a strong nation , and a strong and holy church.

This is a pastoral moment we should seize upon.

For this reason, the Committee on Marriage and Family Life is proposing a multi-year, multi-faceted approach that combines the teaching tool of a pastoral letter with other pastoral activities to strengthen marriage. The effort is addressed primarily to the Catholic community but also offered as a service to society.

The process of developing a pastoral letter can bring bishops and a variety of people, who have both experience and expertise , into a fruitful conversation about marriage as both a saving mystery and a

human institution . We hope that the process will stimulate the energy and engage the resources of other groups within the church and society to play a part in what is surely a long-term, complex effort, We also see the various research and consultative activities that are associated with the pastoral letter as a way of providing important resources for local pastoral ministers and other groups in their work with young people, engaged couples, married coup les, divorced persons, and others.

Lifelong support for marriage is a high priority for Catholic Church Lifelong support for marriage is a key effort for parishes and dioceses in the United States, according to a survey conducted by the U.S. Bishops' Committee on Marriage and Family Life.

The survey, released late last year, found Catholics nationwide involved in preparation for marriage programs, post-marriage enrichment programs , celebrations of special anniversaries and workshops to address troubled marriages.

The survey drew its findings from a study of 130 of the nation 's 195 dioceses. It also included data from three national groups: Catholic Engaged Encounter, Worldwide Marriage Encounter and Retrouvaille.

According to the survey,virtually all dioceses require some form of marriage preparation. Only two of the 130 dioceses surveyed did not have a policy governing this. According to figures reported in The Official Catholic Directory, mere were 177,825 couples married in the Catholic Church in 2003 in those 130 dioceses.

The survey found that some 81 percent of couples (144,054) took part in a marriage preparation program that same year.This number represents a combination of totals reported by diocesan programs and by Catholic Engaged Encounter, which operates in 121 dioceses.

Survey organizers surmised that the actual percentage of couples attending pre-marriage programs is much higher than reported.

The survey did not gather data on couples who might have participated in a parish-sponsored marriage preparation program, or one offered in military

or campus chaplaincies. Also not included in the totals are some couples who were excused from programs because of special circumstances, or who were entering into second marriages, or having the convalidation , or blessing, of a marriage previously performed outside the Church.

The survey found that marriage preparation programs may consist of anywhere from one to 12 sessions. The average number of hours a coup le spends in a program is 12.

Sessions typically involve interviews with a parish priest or deacon, educational presentations and discussions with married couples who serve as leaders and mentors, and the opportunity for a couple to plan the readings, prayers, and music they will use in their wedding ceremony. Most marriage preparation programs also use a pre-marital inventory which gives the engaged couple a profile of their areas of agreement and disagreement.

Ongoing marriage education is offered in more than 70 dioceses, the survey found. Some couples also attend programs in their local parish. A cumulative total of 14,289 couples participated in 72 diocesan programs aimed at helping couples renew their relationships and in some cases reconcile when a marriage is about to fail. In addition to programs offered by dioceses, another opportunity was offered by Worldwide Marriage Encounter, a weekend renewal experience led by a team of married couples and a priest. In 2003, Worldwide Marriage Encounter served 10,989 couples with programs in English, Spanish and Korean.

Retrouvaille, the church ministry geared towards troubled marriages, reported working with 5,000 coup les in 2003. Retrouvaille, which means rediscovery, is in 40 states currently.

Bishop Kevin Boland of Savannah, Georgia , Chairman of the U.S. Bishops' Marriage and Family Life Committee, said support for marriage is one of the most important ministries in the Church.

"We are trying to build a continuum of ministry for couples in order to give them both encouragement and the tools they need to grow and thrive in all stages of their marriage," he said.

"It is especially important that coup les find marital help in their parishes, " he added.

There 's a large pink elep hant in the Catholic living room that everyone sees and no one wants to talk about: Young adults in their 20s and 30s are missing in great numbers from parish pews.

Each year the Official Catholic Directory shows that the Catholic population has risen , but don 't be fooled. It also shows th at fewer peop le are coming to the church to get married. Who are they? Catholics in their 20s and 30s.

The stereotype is that young adults have walked away from the church. They haven't , but many have checked out for a while. They are not coming to church or participating in the sacraments as often as people their age did not so many years ago, but they identify themselves as Catholics.

People say that young American adults won't show up in any religion . I don 't accept that. People also used to say, "Oh , they'll come back when they get married. " But now the percentage of peop le not getting married in the church is greater than ever. It's harder to come back to something you haven 't been part of , even for your wedding!

We need aggressively to invite our people into fuller participa tion in the church. We need to create a welcoming environment and ministry to , with and for young adults. When we ' ve done th at it will make sense for them to say they want to get married in the church.

Young adults will travel for good liturgy. They are spiritual seekers, looking for a spiritual home. As director of young-adult ministry for the Archdiocese of Chicago, I don ' t do any social programming, but evety event I do has a social component. For example , at my parish of Old St. Patrick 's in downtown Chicago the 11:15 Mass the, first Sunday each month is the young-adult Mass, and a continental breakfast is served afterward. People know, and they come.

I believe the moment of marriage is a moment of evangelization.

We aren 't approaching it that way. The fi rst question couples get when they approach a church about marriage is, Are you registered in this parish? That is not an evangelization question. The questions should be: Are you in love? Are you Catholic?

We have made the ecclesiology of local membership more important th an the theology of baptism. The message is that it is not enough to be Catholic, you have to be registered in this parish. Even canon law does not require that.

We need to aggressively create more effective approaches at the time they come to be married. And to keep young adults coming to church after the wedding, we need to respond to the needs of their marriage 's first five years.

I see sacraments not as one single moment but three moments.

After the Second Vatican Council we developed preparation programs for sacraments such as baptism. I call that preparation the sacrament's first moment. The second moment iyhe sacrament's celebration. I envision a third moment as continuing the connection.

For newlyweds the third moment is the first five years of marriage.

We have a responsibility to stay connected to newlyweds. But young adults aren 't around as often as we believe they should be. We need them not only because they are our future , but because they are our present church , all too often missing in action.

Show that the Church knows what meaning they seek in marriage B y Susan Vogt As we show couples how the church can help them to attain the deeper meaning and stronger marriage they yearn for, they will come to the church for marriage.

The church always has held up the values of self-sacrifice for the beloved , unconditional love, and being generous and lifegiving. Being joined as a couple in a lifelong journey toward God gives meaning to life when worldly comforts prove hollow.

The church can offer a community of mentors to support couples in their marriage.

But many marrying Catholics are not aware of this because they dropped out back when they were younger and the church seemed dead to them. It would take a gigantic outreach effort to find the nominal Catholics and reintroduce them to a dynamic faith community.

Creative use of the secular media could be a big part of this.

The reasons so many couples today are not marrying in church are many. Family life directors and engaged couples most often list cohabitation , interfaith marri ages , loss of Catholic connection and disenchantment with the institutional church.

How can we respond?

First, we must stop being complacent about outreach â&#x20AC;&#x201D; not just to attract young people, but because mat is how Jesus worked.

Second, be welcoming. That means accepting engaged couples where they are, not j udging their worthiness. How many of us sin by self-indulgence or hoarding wealth? Yet we are accepted into this community of believers . In the case of cohabitation , I believe that rather than seeing it as an obstacle the marriage minister should treat the couple 's presence as a graced time in which to invite them to a fuller understanding of their relationship. Read: evangelization.

Third, offer them more meaning. Couples could hold a picturesque wedding anywhere. They don 't need the church for that. Many,however, seek stability and a p lace for God in their relationship. The church understands these yearnings. A sacramental marriage is grounded in acovenantal, faithful , enduring relationship that joins spirits as well as bodies.

Offering more meaning requires more time and investment in, and by, the couple. It means priests or deacons taking time to get to know the couple and personalizing the ceremony. It means parishes training mentor couples to walk with the couple before and after their wedding. It means putting money into staff to coordinate marriage preparation and marriage-enrichment programs. It means teaching or reacquainting couples with the why behind the wedding rite and church teachings.

When the richness of the church's tradition can be translated into fresh, persuasivelanguage, it's a winning combination. It is good that the Catholic Church requiressignificant preparation of engaged couples, and it should be of high quality, but not oppressive. Offer plenty of options.

Showing the beauty of the church's teachings and genuinely caring for the couple attracts couples more than harangues or threatening not to witness their wedding if they don 't attend an extra class.

The church can reform its outreach to marrying couples; in some places it already has. But too often the welcome is weak, the meaning is in archaic language and the horse already has left the bam. Assuming that we can put sacramental marriage's meaning into fresh language, it will take energetic outreach to find inactive Catholics, warm welcomes and a faith community worthy of their time to bring couples back.

JLCATHOLIC S^ FRANCISCO I

Letter to U.S. Senate members on federal judges and abortion Cardinal William Keeler

Guest Commentary

Lent as a love story

I By Antoinette Bosco Last winter I was asked by Sister Madonna Ratliff of the Daughters of St. I Paul , the acquisitions editor at Pauline Books and Media in Boston, to write a book about Lent. I had written a children 's book for them about Easter called | "The Jesus Garden, an Easter Fantasy," and she thought I should now focus on how we prepare for the great celebration of the rising of Jesus from his tomb.

I immediately came up with all the reasons I couldn ' t write another book at this time — too busy, but mainly too preoccupied with serious illnesses of loved ones, especially my son Sterling, who needed a heart and kidney transplant to survive. Sister Madonna didn ' t want to accept a no from me.

I talked to Sterling every day and told him about Sister Madonna 's invitation. He was a devout Catholic, devoted husband of Bernadette, loving father of their seven children and proud grandfather of 13. We talked about what Lent meant to us, and to our surprise discovered how our thoughts about this season before Easter had changed as we got older.

Sterling and I could agree on a lot, particularl y that Lent was never the I season that won a popularity contest. It was thought of as a time of deep purple when Christians focus on uncomfortable sacrifices, remembering that we are made of dust and on and on. It was tolerable , though, because it was in preparation for the wonderful event of Easter.

That very word — "Easter " — had a mysterious tone to it. It came from the Germanic "Eostre," meaning the dawn of a new day. It was chosen by the early Christians, who saw the rising li ght of a new day as a symbol of § Jesus rising from the dead.

Sterling commented that the word itself was a tremendous expression J of hope. In our talks we began to take a new look at Lent. We talked of Jesus in the desert being tormented and tested by Satan, but clearly seeing his choices. He could say no to what his Father was asking of him — suffer and die — and seek personal power for himself; or he could be faithful to his Father's plan that he teach all how to live as God' s children should, knowing this could , would, get him cruelly executed.

Thus, Lent — but Easter too — began in the desert of torture.

I But Jesus said to Satan "Be gone," went out to his people and spent the next three years doing nothing but showing them how much he loved them.

Sterling and I concluded I .would write the Lenten book, with purple and darkness enrninated. It would be titled "Lent, an Uncommon Love Story" Sadly, Sterling didn't survive the heart and kidney transplant. We buried him just before Palm Sunday last year. I knew I always would remember how we had concluded that Lent is a love story showing us that, for all our difficulties and sorrows, we are not alone — we forever are linked to Jesus and with him are ever alive.

Thanks to Sterling, I wrote the book. It offers our vision of Lent as a love story.

I I look upon Lent as a time to focus on our own lives and to be surprised, , to see indeed that Lent, which contains the biography of Our perhaps ; Lord Jesus Christ, can be nothing less than a love story. !

Antoinette Bosco writes a column for Catholic News Service.

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Dear Members of the U.S. Senate: As you begin the work of the 109th Congress, the Senate will again be called upon to advise on and consent to presidential nominations for the federal bench , perhaps even for the U.S. Supreme Court.

As you know, the U.S. Conference of Catholic Bishops is active in the courts on many matters , especiall y in cases on abortion , the death penalty, civil rights, discrimination and the role of religion in society. At the same time , it is not the practice of our conference to take positions on particular presidential nominees.

However, we want to respond to reports about the judicial confirmation process that have caused us and others serious concern.

We are troubled by reports that national abortion advocacy groups , and even some U.S. senators , view nominees who oppose the purposeful taking of innocent human life as somehow unfit for judicial office in the United States. It is further reported that attempts would be made to deny them a vote on confirmation by the full Senate.

Insisting that judicial nominees support abortion throughout pregnancy is wrong. By any measure, support for the Supreme Court 's 1973 Roe v. Wade decision is an impoverished standard for assessing judicial ability. For over three decades, Roe has sparke d more informed criticism and public resistance than any other court decision of the late 20th century. Even legal scholars who support abortion have criticized Roe for not

Cardinal William Keeler

being grounded in the U.S. Constitution.

Further , in 2000, the Supreme Court relied on Roe to rule that the gruesome and inhumane practice of partial-birth abortion must be constitutional ly protected. When considering nominees the Senate should not allow itself to be held captive to such an unfair and unreasonable standard.

There is no doubt that the Catholic Church stands out for its commitment to the right to life from conception until natural death. This ethic has profound consequences not only for abortion , but for many other areas of life, including the death penalty, the application of scientific research to human subjects , the right to adequate health care and the role of the state in promoting the common good. Our civil society will be all the poorer if senators , as a matter of practice, prevent a Senate vote on well-qualified judicial nominees whose consciences have been formed in this ethic.

I pray God will bless Congress ' efforts to ensure that federal jud ges are persons of integrity and good character who will respect the rights of all, born and unborn.

Cardinal William Keeler Archbishop of Baltimore Chairman U.S. Bishops' Committee for Pro-Life Activities

I Sigfrid died 1045 f east-Feb.15 This missionary bishop, believed to be a p riest of Glastonbury or York, England, was prominent among the English evangelizers of Scandinavia.

He b uilt a church at Vaxjo in southern Sweden and established sees in East and West Gothland. He converted and baptized King Olaf of Sweden in 1008 , and also preached in Denmark. In works of art Sigfrid is sometimes depicted holding the heads of his three nephews, who reportedly were left in charge of his diocese and decapitated by marauding pagans.

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Participants in the contest are asked to write an essay, 500 words or less, on a person who has made their life, or the life of someone else, "more wonderful." Prizes are $750 for first place, $500 for second, and $250 for third.

Deadline for submissions is Mar. 15. Applications and more information are available by calling 415-664-9909 or at the Birthri ght office at 1605 Taraval St. in San Francisco.

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"Insisting that judicial nominees support abortion throug hout pregnancy is wrong " Cardinal William Keeler of Baltimore , U.S. bishops ' Committee for Pro-Life Activities chairman , said in a recent lette r to U.S. Senate members.

"The Catholic Church stands out for its commitment to the rig ht to life from conception until natural death. ... Civil society will be all the poorer if senato rs, as a matter of practice, prevent a Senate vote on well-qualified judicial nominees whose consciences have been formed in this ethic, " said Keeler. "Support for the Supreme Court 's 1973 'Roe v. Wade' decision is an impoverish ed standard for assessing judicial ability, " the cardinal wrote. His letter follows.

I

The Catholic Diff erence

The Pope and the President on freedom Commentators have noted parallels between President Bush' s second inaugural address and President Kenned y 's 1961 inaugural; one witty historian suggested that it was "I he best speech Woodrow Wilson ever wrote." What struck me, however , was the remarkable similarity between the President 's second inaugural and Pope John Paul IPs second address to the United Nations.

Here is the Pope in 1995: "We are witnessing an extraordinary global acceleration of that quest for freedom which is one of the great dynamics of human history. This phenomenon is not limited to any one part of the world; nor is it the expression of any single culture...[Its] global character...confirms that there are indeed universal human rights, rooted in the nature of the person... "...we do not live in an irrational or meaning less world. On the contrary, there is a moral logic which is buill into human life and which makes possible dialogue between individuals and peoples....[thusl it is possible for mankind's historical journey to follow a path which is true to the finest aspirations of the human spirit.

"We have within us the capacities for wisdom and virtue. With these gifts , and with the help of God's grace, we can build...a civilization worthy of the human person , a true culture of freedom...And in doing so, we shall see that the tears of this century have prepared the ground for a new springtime of the human spirit."

And here is the President in 2005: "The best hope for peace in our world is the expansion

of freedom in all the world...Eventuall y, the call of freedom comes to every mind and every soul. We do not accept the existence of permanent tyranny because we do not accept the possibility of permanent slavery...

"We go forward with complete confidence in the eventual triumph of freedom. Not because history runs on the wheels of inevitability...[but J because freedom is the permanent hope of mankind, the hunger in dark places , the longing of the soul...History has an ebb and flow of justice , but history also has a visible direction, set by liberty and the Author of Liberty...

"Renewed in our strength — tested , but not weary—we are ready for the greatest achievementsin the history of freedom."

There are some very large ideas in play here, and it's worth teasing them out , briefl y: 1. There is a universal human nature . However different human beings are, there is, at bottom , a common humanity composed of common characteristics , longings, aspirations , and temptations.

2. There is a universal moral law inscribed in this common human nature , a moral law we can know by reflecting on those common human experiences.

3. This universal moral law teaches us the dignity of the human person, from which we can deduce certain political truths: basic human rights are inalienable; government exists to protect and advance those rights; rights imply responsibilities.

4. That moral law and those political truths set a horizon of achievement in history. The defense of freedom is a moral obligation, not simp ly an exercise in self-interest. The goal of

advancing freedom ' s cause throughout the world is not § X a romantic pipedream but a o, moralimperati ve built into the human condition — by, z biblical people will insist , X o God himself.

Much ink has been spilled over the differ=========;=:s==;==== ences between the Bush administration and the Holy See on the prudence of invading Iraq to depose Saddam Hussein. Some have wondered how the administration and the Vatican could work together in the future.

Here is one part of the answer: because the world's leading political power and the world's leading moral authority are both committed to the defense and advance of freedom in the world , over against those so-called "realists" who insist that "stability " is the goal in world politics.

Even given that common commitment , there will be disagreements over the prudence of this or that policy ; that 's inevitable. Still, that fact of life doesn 't miti gate the importance of agreement on these four large ideas, which boldl y challenge the conventional wisdom of the unrealistic realists in the name of a moral "logic" accessible to all.

UJ

I

George Weigel

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

Media& Culture

Fashionable adultery Feeling nostalgic for the good old days, when popular entertainment was full of good old-fashioned values? No nudity, teen sex, or potty jokes. Instead, there was lots of adultery.

That's not the usual take on our cultural history. Instead, commentators keep insisting that popular entertainment used to be pure, and now it's garbage. Here 's Helena Handbasket, frowning on your television and reciting the familial- decline-and-fall litany: a supposedly gay shark in Dreamwork's "Shark Tale," the Madonna-Britney kiss, Janet Jackson's "wardrobe malfunction."

According to Helena, the evil sixties repealed all moral values, and now there's no hope. The train has left the station and it 's never coming back. But she's wrong about something. She's wrong about the past. Our era's abundant "bad values" replace different "bad values" that gradually fell out of fashion. We could point to racism or excessive drinking, but since sexual morality is the current concern, let's look at the example of adultery.

It was Cecil B. DeMille who gave that age-old staple of drama a sympathetic turn, back in the 1920's. In earlier silents an evil "vamp" or villain had seduced an upright spouse, but now De Mille showed Uue love striking people who just happen to be already married. They "went away" with a lover and then returned , sadder but wiser, and everyone was very understanding all the way around.

This theme of sympathetic adultery pervades films of the

following decades. In "Now Voyager" (1942), Bette Davis has a shipboard romance with a manied man, and we are expected to sympathize with them against the unseen wife simply because they are so much in love. In "The Women," (1939), a husband leaves his wife and daughter for a venal shop-girl.

When the wife decides she must divorce him, her mother scolds her for destroying her family over foolish pride.

Remember "The Philadelphia Story" (1940)? The father of Tracy Lord is excluded from her wedding because he has moved out and taken up with a dancer. Later, her parents tell her she is being judgmental . Her dad even says his fling is Tracy's fault; she didn 't give him the adoration a dad deserves, and he was forced to seek it elsewhere.

We tend to miss these themes in older films because we expect them to display "old-fashioned moral values." They do; these values are just not what we thought they were.

Adultery, at least for men, was viewed as something to be tolerated for the sake of keeping a family together. But a cultural consensus gradually emerged that it would be better to get it all out of your system before marriage.The focus shifted from adult playtime to the effect on children, both the pain of a broken home and the strain of premarital chastity. In "Splendor in the Grass" (1961), Natalie Wood's unrequited lust drives her to a nervous breakdown.

As premarital sex was being tentativel y accepted, adultery went into steep decline. "Fatal Attraction" (1987) and "Crimes and Misdemeanors" (1989) taught that it's bad, selfish, even dangerous to stray. New films favor fidelity even in a difficult marriage ( Spangush :=========== :;=^^ 2004, "We Don't Live Here Anymore" 2004, "The Ice Storm" 1997, and one of my favorties, "The Good Girl" 2002).

Helena's mistake was in thinking there's such a thing as progress. Instead, cultures shift about laterally, correcting problems as they become obvious, often in ways that create new problems. It's true that the train isn't coming back. It's going to a new station, and we don 't yet know where. Hold on for the ride.

Frederica Mathewes-Green

Frederica Mathewes-Green is the author of Gender: Men, Women, Sex and Feminism, among other books.

This article orig inally appeared in Washington Examiner.

Spirituality

Gethsemane as liminal space There's never a good time to have to face death and its indescribable loneliness. We can take consolation in knowing that this was the case too for Jesus. He didn 't face these things without fear, trembling, and the desire to escape. In the Garden of Gethsemane "he sweated blood" as he tried to make peace with his own loss of earthly life.

The Garden of Gethsemane is, among other things, "liminal space." Anthropologists use that expression to refer to special times in our lives when our normal situation is so uprooted so that it is possible precisely to plant new roots and take up life in a whole new way. Gethsemane was that for Jesus.

It 's significant that Jesus didn ' t go straight from the last supper room to his crucifixion. He first spent some time read ying himself. What 's incredible in his story is that he had only one hour within which to do this inner work.

Imagine this scene: You're relatively young, healthy, and active. You've just enjoyed a festive dinner with close friends, complete with a couple of glasses of wine. You step out of the dining room late at ni ght and you now have one hour to ready yourself to die, one hour to say your final good-byes, to let go, to make peace with death. Sweating blood might be a mild tenn to describe your inner turmoil. This would surely be an intense hour.

And so it was for Jesus. That 's why his liminal time is often called his "agony in the garden." What's interesting too is what scripture highlights in his suffering in Gethsemane. As we

know, it never emphasizes his physical sufferings. Instead it emphasizes his emotional crucifixion, the fact that he is betrayed, misunderstood , alone, morally lonely, the greatest lover in the world, with God alone as his soul mate.

And what ' s burning up his heart and soul in Gethsemane?

Jesus, himself, expresses it in these words: "If it is possible, let this cup pass from me!" His resistance was to the necessity of it. Why death and humiliation? Couldn't there be some other way? Couldn't new life somehow occur without, first, dying?

In the Garden , Jesus comes to realize and accept that there's a necessary connection between a certain kind of suffering and the very possibility of coming to new life.

Why that necessity? What do we u ltimately sweat blood over?

Perhaps Job put it best: "Naked I came into this world and naked I leave it again." We are born alone, without possessing anything: clothing, a language, the capacity to take care of ourselves. When we exit the planet, we will be like that again, alone and naked. But it's precisely that nakedness, helplessness, and vulnerability that makes for liminal space, space within which God can give us something new, beyond what we already have.

There are times when we sense that one day, perhaps soon, we will, like Jesus in the Garden, have to make peace with the fact that we are soon to exit this life, alone, but for our hope in God. That 's Gethsemane, the place and the experience.

Our own prayer there, I suspect, will be less about necessity than about tuning: "Lord, let this cup be delayed!"

To feel that way is understandable. Nobody should want to die or want to give up the good things of this life.

But Gethsemane awaits us all.

Most of us, however, will not enter this garden of liminal space voluntarily, as did Jesus ("Nobody takes my life, I give it up freely!"). Most of us will enter it by conscription on that day when a doctor tells us we have cancer or we suffer a heart attack or something else irretrievably and forever alters our lives.

When that does happen, and it will happen one way or the other to all of us, it's helpful to know that we're in liminal space, inside a new womb, undergoing a new gestation, waiting for new birth - and that it's okay to sweat a little blood, ask God some questions, and feel resistance in every cell of our being.

Father Ron Rolheiser

Oblate Father Ron Rolheiser is President of the Oblate School of Theology in San Antonio, TX.

SECOND SUNDAY IN LENT Genesis 12:1-4a; Psalm 33:4-5, 18-19, 20, 22; 2 Timothy l:8b-10; Matthew 17:1-9 A READING FROM THE BOOK OF GENESIS (GEN 12T-4A) The Lord said to Abram: "Go forth from the land of your kinsfolk and from your father 's house to a land that I will show you .

"I will make of you a great nation , and I will bless you; I will make your name great, so that you will be a blessing.

I will bless those who bless you and curse those who curse you.

All the communities of the earth shall find blessing in you."

Abram went as the Lord directed him.

A READING FROM THE SECOND LETTER OF SAINT PAUL TO TIMOTHY (2 TIM 1:8B-10) Beloved: Bear your share of hardship for the gospel with the strength that comes from God. He saved us and called us to a holy hie, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began, but now made manifest through the appearance of our savior Christ Jesus, who destroyed death and brought life and immortality to fight through the gospel.

A READING FROM THE HOLY GOSPEL ACCORDING TO MATTHEW (MT 17:1-9) Jesus took Peter, James, and John his brothRESPONSOR1AL PSALM (PS 33:4-5, 18-19, 20 , 22) er, and led them up a high mountain by themR. Lord, let your mercy be on us, as we selves. And he was transfigured before them; his face shone like the sun and his clothes place our trust in you. became white as light. And behold, Moses and Upright is the word of the Lord, and all his works are trustworth y.

Elijah appeared to them, conversing with him.

Then Peter said to Jesus in reply, "Lord, it is He loves justice and right; of the kindness of the Lord the earth is full. good that we are here. If you wish, I will make R. Lord, let your mercy be on us, as we three tents here, one for you, one for Moses, and one for Elijah." While he was still speakplace our trust in you.

See, the eyes of the Lord are upon those ing, behold, a bright cloud cast a shadow over who fear him, them, then from the cloud came a voice that upon thos e who hope for his kindness, said, "This is my beloved Son, with whom I to deliver them from death am well pleased; listen to him." When the disand preserve them in spite of famine. ciples heard this, they fell prostrate and were R. Lord , let your mercy be on us, as we very much afraid. But Jesus came and touched them, saying, "Rise, and do not be afraid." And place our trust in you.

Our soul waits for the Lord, when the disciples raised their eyes, they saw who is our help and our shield. no one else but Jesus alone.

May your kindness, 0 Lord, be upon us As they were coming down from the who have put our hope in you. mountain, Jesus charged them , "Do not tell R. Lord, let your mercy be on us, as we the vision to anyone until the Son of Man has been raised from the dead. place our trust in you.

The Transfiguration (detail)- Sanzio Raffaello , c. 1518.

Scrip ture FATHER JAMES GARCIA

Never too late to see the 'clear light ' It dawned on me two weeks ago when the Mardi Gras celebration's started in New Orleans that 2005 would be a "first " for me. My first Lent not "bound" by the law of fasting. "Being 60 years old has its benefits , Garcia. You've been waiting along time for this one. Enjoy!" But then another inside voice chided , "Silly, you 've only just discovered - so late in life - that there reall y is spiritu al freedom attached to fasting. Are you going to cave in to personal comfort just because you 're 60?" 1 reflected and thoug ht better. "Garcia, you really should know what spiritual freedom is before you die . . . You had better fast on Ash Wednesday and Good Friday... 'bound' or not."

The decision to keep the fast encouraged me. Then I looked at the lectionary texts for the Second Sunday of Lent , and received a confirmation. Here is Abraham in Genesis 12. The old patriarch is turning 75 years old, and God makes a covenant with him. Abraham is ready for retirement, and God launches him on a spiritual odyssey. In his twili ght years, "our father in faith" Abraham is catapulted by God into a whole new life cycle. This biblical lesson sinks in; I try to understand it.

I'm on a roll now because my future looks full not empty. But I can 't help asking somebody the question: How come it takes so long to unpack even the simplest Catholic truths? Why does it happen so late in life?

Is it that all of us, Abraham included , are slow spiritual learners? Or do the necessary affairs of life keep us distracted? What has kept me from hearing the clear voice of God for so long ? St. Alphonsus Liguori used to say that in the case of children, toys are their distrac tions; but in the case of adults , it is "business affairs ."

I' m smiling now as I admit to myself that for the past 35 years I've been distracted by "sacerdotal business affairs." I mull over the consoling thought that despite being "deaf maybe God is still calling. The Genesis text about Abraham has revived me. I may be a slow learner, but the biblical call is real and unchanged.

What was it that Carol Channing, as the widow Dolly, used to sing? In a sililoqui to her dead husband she declares a new start for herself. Dolly is going to rejoin the human race- She is going to remarry because she doesn 't want to miss "the parade" when it passes. My chest

swells with hope. I wonder if there s room for me in the Abrahamic parade.

Dare I ask where the parade is headed?

The second reading from Pau l answers the last question. Joining the dots , Paul says that Abraham 's journey will lead the patriarch and the rest of us beyond death and into life eternal! Now those are big ideas ! Imagine , if I' m only now waking up to the good of fasting, and to the hope of an on-going call from God, how will I ever live long enough to unders tand the truth of life eternal which springs out of temporal death ?

More words from the blessed Apostle Paul calm my fears: "Jesus has robbed death of its power." Please say that again.

"Jesus has nullified the deadly force of death . Jesus has turned death' s apparent victory into defeat." I guess that 's why the Pope says from his balcony at St. Peter 's, "Death must never have the last word ." And Paul futher exp lains: "Jesus has broug ht life and immortality into clear light throug h the gospel."

Paul s last statement is the answer to my spiritual quandary. The reason I' m spiritually slow and distracted is that I have for so long paid no heed to the "clear light ... through the gospel ." If I had appreciated the "clear light!" when I was young maybe such simple disciplines as fasting, and the greater truths of immortality, would have inspired and motivated me then instead of kicking in now that I' m old. Where should I have looked for the "clear light?"

St. Matthew 's gospel text dramatically points to the clear light. It shines on the transfi gured, dazzling face of Jesus.

On Mount Tabor and in the light of eternity, Jesus makes everything clear.

Bolstered by the scripture passage I detertmine to climb the mountain of transfi guration with Jesus this Sunday.

Before I kn ow it the gospel gives rise in me to an earnest prayer. "Jesus let me see your radiant face at Mass. There is so much I have failed to understand without your light. The simplest things of faith have passed me by, and with them ... so much time. My only consolation is that I am still fifteen years younger the Abraham. So if it 's not too late and if there is still room in the parade behind Abraham and Sarah, please give me a place and take me along with you through death and bring me into life."

Father James Garcia is pastor of St. Anthony Parish in Menlo Park.

PersonalPersp ective

Prudence and Eucharistic Sanctions Now that the turbulence surrounding the 2004 presidential election has abated , it is critical to revisit a question that deep ly divided both the Catholic bishops and the Catholic laity during the heated months of summer: Should Catholic public officials who endorse the continued legalization of abortion be ineli gible to receive the Eucharist? This issue will not go away. If ignored , it will merel y simmer until the next cycle of national elections , when it will emerge in the same volatile , divisive and unfocused manner that characterized the debate of 2004.

Whether or not the leadershi p of the churc h in the United States chooses to resolve this explosive issue during the relative calm of the next two years will have immense imp lications for Catholicism ' s future as a voice for justice within the American political system. The issue of eucharistic sanctions holds within it a uni que symbolic power to mold the image of the church in the public square for decades to come.

SANCTIONS FOR SCANDAL The theolog ical starting point for those who advocate eucharistic sanctions is a sound one: the continuing support of Catholic political leaders and voters for abortion ri ghts is a scandal in the life of the American church. No nuances in the relalionship between legislator and constituent , no recognition of the mediating institutional questions l ying between the act of abortion and specifi c legislative formulations can eradicate the fact that political action designed to retain or expand current abortion rights is morally unacceptable. The continuing decision of American Catholic politicians and voters to contravene the tenets of their faith is a major failure in church life.

How is the church to respond to this failure of its mission? Here those who advocate eucharistic sanctions for political action advance a novel and open-ended theory.

They propose that those who have voted for legislation favoring abortion have, in doing so, separated themselves fro m the fullness of the body of Christ. Archbishop John J. Myers of Newark wrote in his pastoral statement "A Time for Honesty" (5/ 15/04): That some Catholics, who claim to believe what the Church believes, are willing to allow others to continue directly to kill the innocen t is a grave scandal. The situation is much much worse when these same leaders receive the Eucharist when they are not objectivel y in communion with Christ and His Church. Their objective dishonesty serves to compound the scandal.

As a consequence , the advocates of sanctions argue, Catholic political leaders and voters who depart from the church 's teaching on abortion are automaticall y deprived of the right to receive the Eucharist.

But the sanctions camp 's interpretation of the church' s theology of the Eucharist provokes many questions. First of all, it casts aside all the limitations and admonitions to pastoral solicitude that the church has traditionall y demanded in cases of denial of the Eucharist.

Second , since the sacramental theology being ' advanced provides for a separation from the Eucharist whenever believers have abandoned the fullness of Catholic faith , it seems likely that the number of teachings to which adherence is deemed mandatory for eucharistic eligibility will proliferate. Indeed, during the debate in 2004 on eucharistic sanctions the number of issues classified as leading to automatic unworthiness for the Eucharist in some dioceses of the United States grew to include euthanasia , cloning and the nature of marriage, in addition to abortion.

Third, it is manifestly unclear in this new eucharistic theology what level of action is necessary to activate the penalty of eucharistic sanctions. Legislative action for positions contravening major church teachings? Voting for a candidat e who opposes church teachings? Statements by citizens in public discussions?

Finally, the sanctions position ignores the fact that Pope John Paul II has on many occasion s given Communion to political leaders he knew were in favor of the legalization of abortion.

But the most significant question that must be put to those who wish to impose eucharistic sanctions for political action in the United States is this: Why, when dealing with a pastoral situation that they have clearl y defined as a case of scandal in the life of the church , have they chosen to amend the church' s mainstream eucharistic practices rather than turn to the church's traditional theology of scandal?

PRUDENCE, THE CHARIOTEER The ancient tradition of Catholic moral theology holds

that in deciding how to confront scandal , it is essential to insure that any action taken will make the situation better rather than worse. That is, it demands prudence before action. The Catechism of the Catholic Church defines prudence thus (No. 1806): Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it. It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum , the charioteer of the virtues; it guides the other virtues by setting rule and measure. With the help of this virtue we apply moral princi ples to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

The virtues of the Christian life—such as faith , hope , love , zeal , compassion , generosity, fortitude and patience—are all magnificent qualities of the heart and soul , but any one of them in isolation can be taken to excess and thus y ield actions that in the end are harmful. Prudence is the balancing virtue that gives each virtuous impulse its due in selecting the right course of action. It is thus particularly critical in delicate judgments like those called for in cases of scandal.

The criterion of prudence require s that the advantages and perils of implementing eucharistic sanctions be carefull y weighed in the concrete situation. The primary benefit of imposing eucharistic sanctions is that they will point to the absolute central position abortion occupies in the church's quest for justice in the social order in America today. Sanctions will function as a moral call to arms, by which individual Catholics will be forced to choose whether they value more their Catholic faith or the political/p hilosophical commitments that tie them to political action supporting aborti on . The denial of the Eucharist will say in a uni que manner that the church cannot continue to be a house divided any longer, half pro-life and half pro-choice.

U NINTENDED CONSEQUENCES Important as this benefit mi ght be, however, it is heavily outweighed by four unintended consequences that the imposition of eucharistic sanctions will certainly have in contemporary America. These are: 1. The denial of the Eucharist to political leaders who support abortion legislation will inevitabl y be perceived

by Americans, Catholic _______«...__—_,«__ and non-Cathohc alike, as coercive. The church has presented itself to American society as a witness to the values of the Gospel in the social order, seeking to convert minds and hearts to defend the dignity of the human person.

Eucharistic sanctions will be seen as a repudiation of this role in the public square and the adoption of a radicall y new stance based upon the coercion of minds rather than the conversion of minds. It does not matter that eucharistic sanctions would be full y within the legitimate moral and civil rights of the church to adopt , and that those who have attacked them as a violation of the separation of church and state are totall y in error in their understanding of the constitutional tradition of the United States. What does matter enormously is that Americans will in general recoil from the use of the Eucharist as a political weapon , and will reassess their overall opinion of the church's role in the political order.

Not only will sanction s not increase support for pro-life legislation; they will also undermine support for the church' s entire effort to bring Gospel values to the structures and policies of American government and society.

2. Eucharistic sanctions will further identify abortion as a sectarian Catholic issue and thus play into the hands of those who falsely accuse the pro-life movement of imposing specifically religious tenets upon the American people. One of the most damag ing and mistaken charges leveled against pro-life political leaders and groups is the assertion that the commitment to protect human life from the moment of conception is a specifically religious principle and should not be enshrined in law in a religiously free society. The pro-life movement has worked arduous-

'The continuing decision of American Catholic po liticians and voters to contravene the tenets of their faith is a major fai lure in church life. '

—_

ly to refute this assertion and to build a coalition that crosses reli gious boundaries , embracing men and women of all reli gions and no religion. The imposition of eucharistic sanctions will cripp le this effort.

3. The use of eucharistic sanctions for political action will inevitabl y breed a reductionist outlook in defining the church' s social agenda. One of the greatest strengths of the church' s teaching in the social and political orders has been the breadth of vision the Catholic tradition brings to the monumental problems of our times.

Repeatedly, the church has refused to countenance any effort to reduce this social teaching to fit categories imposed by particular political systems or structures. In its Doctrinal Note on Some Questions Regarding the Partici pation of Catholics in Political Life (November 2002), the Congregation for the Doctrine of the Faith powerfully attested to the full spectrum of these moral imperatives for Catholics. Yet the sanctions movement has alread y made clear that it advances a two-tier notion of political imperatives for Catholics , one that centers upon life issues and another for all other political and social questions. The life issues will be deemed essential to the fullness of Catholic faith and thus to participation in the Eucharist; all other issues-including war and issues of economic justice , over which the United Slates exercises unparalleled influence because of its political and economic power—will be relegated to secondary status.

4. The imposition of eucharistic sanctions will cast the church as a partisan actor in the American political system. One of the great tragedies of American politics in the present day is that the Democratic and Republican parties have evolved in a way that makes it virtuall y impossible for candidates who follow Catholic social teaching in its major elements to win party primaries and thus to be elected to office. In the main , this means that Republican political leaders in the United States are more reflective of the church's stance on abortion , euthanasia, cloning and marriage, while Democratic political leaders are more likely to reflect Catholic values on issues pertaining to war and peace , the poor, the death penalty and the environment. Such a schism in our political culture places Catholic voters who wish to follow church teaching in a very difficult positi on. The United States Conference of Catholic Bishops has handled this dilemma by emphasizing the importance of the wide spectrum of critical social issues , while simultaneousl y pointing to the particularly critical role that abortion has in the present day. The imposition of eucharistic sanctions solel y on candidates who support abortion legislation will inevitabl y transform the church in the United States , in the minds of many, into a partisan , Republican-oriented institution and thus sacrifice the role that the church has played almost alone in American society in advocating a moral agenda that transcends the political divide.

BEYOND THE PARTISAN D IVIDE In the wake of the bitter and partisan campai gn we have recently endured and the divisions within the church that it inflamed, it is tempting to let the question of eucharistic sanctions lie dormant in the months ahead.

But in this matter we can learn from a piece of wisdom that political leaders of all view s endorse: it is far easier to face trul y divisive policy questions before the advent of a new political season than in the heat of an impending election. The leadership of the church in the United States will best serve the Catholic community if it achieves consensus on this critically important public policy question soon , and if it roots that consensus firmly in the ancient theological tradition of prudence as virtue 's charioteer.

Msgr. Robert W. McElroy

'The imposit ion of eucharistic sanctions solely on candidates who

supp ort abortion legislation will inevitably transform the church in the United States, in the minds of many, into a partisan, Republican-oriented institution

Msgr. Robert W. McElroy is pastor of St. Gregory 's Parish in San Mateo.

Reprinted with permission from America magaz ine.

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

Admission free.

Sundays of Lent: Walking with Biblical Personalities along the Path of the Enneagram: Spiritual Reflection for Lent 2005 at St. Thomas More Church in San Francisco.

Claudia Devaux facilitates. $50 for entire series.

Enrollment limited. Call (415) 452-9634 .

Dateboob

Fridays: Lenten Soup and Scripture Agape, a simple meal, Readings and prayer at Star of the Sea School auditorium in San Francisco at 6 p.m. Call (415) 7510450.

Feb. 26: Potluck Supper at 6:30 p.m. at St. Mary's Cathedral conference center. Sponsored by Divorced and Separated Ministry of the Archdiocese. Call Vonnie at (650) 873-4236.

March 5, 2005: Annual United for Life Dinner, 6 PM No Host Cocktails & Fellowship 7 PM Dinner, Irish Cultural Center, 45th Avenue at Sloat in SF. Curtis Martin President & Founder "Fellowship of Catholic University Students" (FOCUS) is guest speaker.Tickets are $40 per person. Call (415) 567-2293 for reservations.

Mar. 12: Training for New Lectors at St. Matthew Church, 1 Notre Dame Ave., San Mateo, Sat., 9 a.m. 3:30 p.m. Please pre-register at (415) 614-5585.

March 19: Day of Recollection sponsored by SF Guild - Catholic Medical Association in the Green Room of St. Cecilia Church, 17th Ave. and Vicente, SF, beginning at 9 a.m. Talks focus on Christ's Passion with Philip Calanchini and Richard Sonnenshein. Tickets $35 per person include lunch. Father Mark Taheny,chaplain, will guide the day. Call (4150 219-8719.

St. Mary 's Cathedral 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.

April 2: Spring Dinner Dance, in Patrons' Hall. A fundraising event for the Cathedral. Proceeds benefit St. Mary's Cathedral.No Host Cocktails: 6.00pm. Dinner 79 p.m. Dance 9pm-1am. Semi Formal Attire. Donation: $25.00 Inquiries call 567-2020, ext. 205.

Sundays: Concerts at 3:30 p.m. Call (415) 567-2020 ext. 213. Open to the public. Admission free. Feb. 27: David Gell, organist.

March 18-20: Rachel's Vineyard, a weekend retreat tor women and men seeking healing from an abortion in a supportive and non-judgmental environment. Call Mary Peter at (408) 426-7343 or (888) 467-3790. For information about additional Project Rachel services, please call the Archdiocese of San Francisco at (415) 717-6428.

San Mateo County: St. Catherine of Siena, Burlingame. Call (650) 344-6884; Our Lady of Angels , Burlingame. Call Louise Nelson at (650) 343-8457 or Barbara Arena at (650) 344-3579. Our Lady oi ML Carmel , Redwood City. Call (650) 3663802; Good Shepherd , Pacifica. Call Sister Carol Fleitz at (650) 355-2593; St. Robert , San Bruno. Call (650) 589-2800. Immaculate Heart of Mary, Belmont. Call Ann Ponty at (650) 598-0658 or Mary Wagner at (650) 591-3850.

San Francisco: St.Gabriel. Call Barbara Elordi at (415) 564-7882. St. Finn Barr in English and Spanish. Call Carmen Solis at (415) 584-0823; St. Cecilia. Call Peggy Abdo at (415) 564-7882 ext. 3; Epiphany in Spanish. Call Kathryn Keenan at (415) 564-7882. St. Dominic. Call Margaret Passanisi at (415) 931-5241 .

Feb. 25, 26: "Smallest of All" A musical rendition of "Song of Bernadette" at 7:30 p.m. St. Thomas More 1300 Junipero Serra near Brotherhood Way. Donation of $10 suggested. Kids 14 & under Free. Also playing Feb 18, 19 at 7:30 p.m. and20th at 2 p.m. at St. Boniface Theater 175 Golden Gate Ave near Leavenworth , www.stmchurch.com (415) 637-1484.

Feb. 26: Training tor New Extraordinary Ministers of Holy Communion at St. Matthew Church , 675 1 Notre Dame Ave., San Mateo Sat., 9 a.m.-3:30.p.m. Please pre-register at (415) 614-5585.

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

Marin County: St. Isabella, San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato. Call Sister Jeanette at (415) 897-2171.

Feb. 23 and March 2: The Year of the Eucharist, a Lenten Series with Father David Pettingill at St. Gabriel Church, 40th Ave. at Ulloa in SF, 7- 8:30 p.m.Call (415) 731-6161.

Feb. 25: St. Dominic Church Black History Month Interfaith Celebration featuring the Our Lady of Lourdes Choir, 7 p.m., at St. Dominic's, 2390 Bush St. at Steiner in San Francisco. Father J. Matthew, ordained in 1974 and said by St. Dominic 's to be the first black priest ordained in Northern California is featured speaker. Call (415) 567-7824 or contact www.stdominics.org.

Consolation Ministry

Ministry for parents who have lost a child is available from Our Lady of Angels Parish, Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579.

Young Widow/Widower group meets at St. Gregory, San Mateo. Call Barbara Elordi at (415) 564-7882.

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

Marc h 9: Annual Spring Luncheon and Boutique of North Marin Auxiliary of the St. Vincent de Paul Society. No-host cocktails at 11 a.m. Luncheon at 12:15 p.m. Proceeds benefit SVDP Dining Room in San Rafael and works of SVDP Conference of St. Anthony Parish in Novate Tickets $37 per person. Call Gwen Johnson at (415) 883-3055. From left: Sue Delucchi, Gwen Johnson, who are co-chairing the event and Jo Cullen.

Cathedral Autumn Group: All people 55 and over are cordially invited. Call (415) 567-2020, ext. 218.

March 17: Morning Lenten Reflection with Father Lawrence Finegan, Cathedral Parochial Vicar, Monsignor Bowe Room, Cathedral.

Food & Fun Feb. 27: Columban Fathers annual Dinner and Raffle at United Irish Cultural Center, 45th Ave. and Sloat Blvd.

In San Francisco with no-host cocktails at 5:30 p.m. and dinner at 6:30 p.m. Tickets $35 per person. Call Anne at (415) 536-8017 or Molly at (415) 587-1637.

Feb. 26: Purple and Gold Gala benefiting Archbishop Riordan High School at Hyatt Hotel in Budingame. Call school Development Office at (415) 586-9190.

March 5: Crab Feed at St. Luke Church Community Center in Foster City. Socialize, dance, bid on super auction items and eat. Tickets $40 per person include all you eat crab, pasta, salad, and more. No host wine and beer are available. Starts 6:30 p.m. Call (650) 345-6660.

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.

Reunions Feb. 25: Annual Luncheon for 1957 graduates of Saint Ignatius, Sacred Heart and Archbishop Riordan high schools, noon at Caesar 's Restaurant , 2299 Powell St. at Bay in San Francisco. Tickets $30 per person. SI grads should call: Don McCann at (415) 924-4358; SH should call William Curre n at (415) 621-6324; Riordan should call Mike Farrah at (415) 681-0300.

March 12: St. Cecilia Elementary, class of '50 at the parish Collins Center. Call Doris Grimley at (415) 664-2247 .

March 31: Star of the Sea Academy, classes '39 to '45. Earlier classes also welcome. Contact Marie at (415) 564-2603 or Dorothy at (415) 681-1493.

Young Adults Office of Young Adult Ministry: Connecting late teens, 20s and 30s, single and married to the Catholic Church. Contact Mary Jansen, 415614-5596 , jansenm@sfarchdiocese.org. Check out our website www.sfyam.org for a list of events around the Bay Area.

Feb. 23, 7:30 p.m.: "Sex and Love: Searching for God's Design" We will explore and learn about John Paul N's Theology of the Body. The Pope says that we find ourselves in being a gift to others. Can relationships ever be mutual self-giving? St. Dominic Parish at Bush & Steiner Streets in San Francisco. www.stdominics.org/youngadults March 2, 7:30 p.m.: - "Sex and Love: Living in the Real World" What are some obstacles to real love? How can we overcome those obstacles and find true freedom? St. Dominic Parish at Bush & Steiner Streets in San Francisco. www.stdominics.org/youngadults

Single, Divorced, Separated Feb. 26: Potluck Supper at 6:30 p.m. at St. Mary 's Cathedral conference center. Sponsored by Divorced and Separated Ministry of the Archdiocese. Call Vonnie at (650) 873-4236.

Class of '75 from St. John Ursuline High School is planning a 30th reunion for this fall!

Classmates should contact Kathy Grimley at (650) 342-7633 or kathygbnp@aoi.com.

Separated and Divorced support groups meet 3rd Sat. at 6:30 p.m. at St. Mary's Cathedral, call Pat at (415) 492-3331; and 1st and 3rd Wed. at 7:30 p.m. at St. Stephen Parish Center, SF, call Gail at (650) 591-8452.

Class of '86 from St. Rose Academy is "Gone but not forgotten" and planning a reunion, said Beatriz St. John. "Rascals" should contact bebe@ski.org .

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

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 ML Carmel , Mill Valley, Rick Dullea or Diane Claire at (415) 388-4190; St. Mary Star of the Sea, Sausalito, Lloyd Dulbecco at (415) 331-7949.

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

San Mateo County: St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 685-8336; Our Lady of Angels , Burlingame, Dorothy Heinrichs or Maria Cianci at (650) 347-7768; St. Dunstan, Millbrae, Dianne Johnston at (650) 697-0952; Our Lady of the Pillar, Half Moon Bay, Meghan at (650) 726-4337; St. Peter, Pacifica, Chris Booker at (650) 738-1398.

Taize Prayer 3rd Wed. at 7:30 p.m. with the Sisters of Notre Dame de Namur in their Province Center Chapel, 1520 Ralston Ave., Belmont across from Ralston Hall on the campus of their Notre Dame de Namur University. Call (650) 5932045, ext. 350 orwww.SistersofNotreDameCa.org.

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.F. 94109, or f a x it to (415) 614-5633.

' Wusi c

TV

Books RADIO KTfltJSTAGE

Lenten movie series 'B abette 's Feas t '

Following is the f irst in a series of movie reviews for Lent. Babeti e 's Feast, released in 1987, is listed by the Vatican a ' one of 15 top movies related to the subject of relig ion. The f ilm, however, had wide appeal to a secula r audience , winning the Oscar for Best Foreign Language Film in 1988.

Available on DVD and VHS. Subtitles.

Review b y Steven D. Greydanus Babette 's Feast is a feast in itself , for the heart , the senses , and above all the spirit. At the same time, unlike many food-themed films (cf. Like Water for Chocolate; Tortilla Soup), it isn 't a voluptuous or sensual affair. It 's sensitive , funny, hopeful , and ultimatel y joyous; but there 's a restrained , almost ascetical quality to it , especiall y in the first half. Even in the climactic feast, there is no collapse into epicurian dissolution or "food pornograp hy." Elevation , not mere gratification , is the goal of Babette 's Feast.

Behind the film 's deceptivel y simp le story is a sort of parable or fable of religion and life. A voice-over narrator introduces us to a pair of aging sisters, daughters of a now-deceased Protestant minister on the Jutland coast of Denmark , whose names are Martina (Birg itte Federspiel) and Phili ppa (Bodil Kjer) â&#x20AC;&#x201D; "after Martin Luther and his friend , Philip Melanchthon."

These pious sisters lead quiet lives of touching service among their late father ' s remaining followers , a handful of older residents of a tiny nineteenth-century coastal settlement that is at once almost a reli gious community and a sect unto itself.

WAYS NOT TAKEN In their youth , we learn , both Martina and Philippa were once courted with opportunities for love and/or fame that would have taken them away from their father and his work. These offers , much to the grief of heartbroken suitors, were turned down.

But no: There was no real turning down , for there was never any question of accepting. The possibility of saying

yes to any suitor , of leaving their father 's work, was never a live option for either woman.

In flashback we see the sisters in the flower of youth , living with their father (Pouel Kern). Young Martina (Vibeke Hastrup) is lovely, but so inaccessible that a worldl y young cavalry officer (Gudmar Wivesson) who falls for her comes to realize, without her saying a word , that she is not to be had.

As for young Phili ppa (Hanne Stensgaard), she has the voice of a great diva; she accepts vocal training (the better to glorify God in song) from a famed opera singer named Achille Papin (JeanPhili ppe Lafont). But there comes in her training a moment, during a beautifull y rendered duet from Don Giovanni , when the lyrics take on personal relevance: Pap in sings Don Giovanni' s invitation to Zerlina ("Come, then , with me, my beauty... I'll make you a great lady"), but she rep lies in Zerlina 's words: "I tremble , yet I listen / I' m fearful of my joy / Desire, love , and doubting / Are battling in my heart." At the end of the piece, Zerlina yields; but Philippa , "fearful of her joy," cannot , and sends Papin away (or rather, sends her father to do so).

In a way, Martina and Philippa live like Catholic nuns, consecrated to virginity and reli gious life. And yet how unlike: for consecrated religious , like those who many, must make a decision to leave father and mother and take vows to embrace their new life. They are called upon to forswear the goods of marriage and family, to sacrifice lives of domestic joy and service for anoth er joy and another service. But for the sacrifice to be true, they must first recognize as a true good that which they give up, just as the Israelites' of old sacrificed only the best of their flocks and firstfruits of their harvests , not the defective or withered.

Those who turn their backs on marri age and family, fame and fortune, or indeed any earthly happiness , without appreciating earthl y happ iness for what it is, have not sacrificed at all. Nor is it only the daughters. The congregation sings a hymn that begins "Jerusalem, my heart 's true home" â&#x20AC;&#x201D; meaning of course

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new Jerusalem , the heavenl y city. They long for eternal joy, but flee earthly satisfactions.

W HEAT AND TARES Yet the congregation may be losing sight even of eternal joy as well as earthly satisfactions. Since the minister 's death, old quarrels and fears have begun resurfacing.

The comforting old sBS! hymn s fai l to bring P** the old sense of 1 unity, and even the / sisters ' best efforts no j ^ longer seem appreci- \ ated. \ These hairline 1 schisms , left to run their course , must ulti- 1 mately either destroy 1 the community, or else \ cause one or more factions within it to break away in an attempt to recover or preserve the original purity and fervor in which the group was born . It ' s a process that 's been p layed out before: Martina and Phili ppa ' s father left the churc h of his own youth to found a new sect dedicated (as bis daug hters ' names suggest) to recovering Reformation princi ples.

Likewise, the Reformation itself was at least partl y an effort to recover what the Reformers believed was the lost purity of the apostolic age.

The wheat field , newly sown, is pure and fresh , but soon enoug h tares grow up amid the wheat . Young movements and communities often have a bracing sense of promise and purity that in time almost inexorably suffers apath y, lethargy, special interests, abuses.

Of course the wheat continues to grow as well; apathy and abuses there may be, but also new opportunities for virtue and heroism, a maturing of purpose and commitment, and a fuller flowering of glory.

But the impulse to get rid of the tares at all costs inevitabl y leads to tearing everything up and starting anew â&#x20AC;&#x201D; after which of course the tares grow anew, and schism follows schism.

While he lived , M artina and Phili ppa 's charismatic father was able to hold the flock together. His personality was at the center of their communal religious life , which , being non-liturg ical and non-sacramental , was centered on preaching, and therefore on the pastor. The cult of personality is a powerful social force, but only as long as the personality remains. i What is ultimately I lacking in this Jutlander A community is grace.

1 Their reli gion has I become abstract and I remote, a set of bri ttle I orthodoxies rather H than a lived faith. A H woman worries a man H with doubts about H whether God will H forgive them a sin of H their youth ; he knows the ri ght theological answer to the question , but there 's no abiding sense of God' s peace, or even of his love.

SERVICE AND SACRIFICE Into this community comes an unexpected fi gure: Babette (Step hane Audran), a refugee from 1871 revolutionary violence in Paris. She bears a letter to the sisters from Papin , asking them to lake her in. Babette , knowing onl y Papin 's high regard for these women, begs to be allowed to serve th em, asking only room and board; and the kind-hearted sisters cannot turn her away in her need.

Martina and Philippa hardly think , of course, that they themselves or their community might be as needy as Babette herself , or that she might supply what they lack. After all , she is French, presumabl y Catholic ("Papist ," as the sisters ' father called Papin); scarcely better than a heathen. What can she have that they mi ght need?

What indeed . The pious sisters live to serve; but they are wholl y unacquainted with being served, which can be as humbling as, 'BABETTE'S FEAST,' page 18

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Oregon . . . ¦ Continued from page i said , 'I think I' m going to sleep now,' and lapsed into a coma. Less than 15 minutes after that , at 7:55 p.m. on April 7, she was dead."

Before she killed herself , Ms. Janoch had explained her decision this way: "If I get to do it my way, this is the way it 's going to go. ... I'm not going to the hospital. Sorry, ain 't doing that. No. They strip you of all your dignity."

Her reasons for taking her life were similar to many of the other doctor-assisted suicides in Oregon . "The three most commonly mentioned end-of-life concerns during 2003 were a loss of autonomy, a decreasing ability to participate in activities that made life enjoyable, and a loss of dignity," according to the state's official annual report on assisted suicides.

"Physicians have consistently reported that concerns about loss of autonomy and decreased ability to participate in activities that make life enjoyable are important motivating factors in patient requests for

'Babette 's Feast ' . . .

lethal medication across all six years," the report said. "Interview s with family members during 1999 corroborated physician reports."

Dr. Stevens agrees. "People are not taking the lethal medication because of uncontrollable pai n," he says. "These individuals have been in control of their lives and when they face a serious illness , they want to be able to control their death ."

This desire was carried to bizarre lengths by a patient who had sought assisted suicide. Consumed by her illness, the patient had stopped eating and drinking.

Her doctor told her th at unless she started eating she would die naturall y before she was legally eligible to obtain a lethal prescription.

"The doctor said she sat up in bed and said , 'Give me something to eat, something to drink,'" Dr. Stevens says. "She forced herself to eat and drink so she could live four days.... Her doctor said she had lived an additional two days. She increased her suffering to control her life."

This is the second of a three-part series on assisted suicide.

Soup: but even so, they 've got a bad feeling about it. Like Philippa singing with Papin, they are fearful of too much j oy. ¦ Continued from page 17 Why does their religion make them so or more so than, service itself. They have no suspicious of Babette's elaborate preparaidea what depths of self-abnegation they tions, her exquisite delicacies? Why do they unwitting ly impose upon Babette with the fee l th at bread-mush and boiled cod is spirsimple words "Let it soak." Nor are they itually preferrable to Blini Demidoff or Cailles en Sarcophage? aware of all that she has to give.

To ask this is to raise larger questions After many years of service, a day finally comes when Babette is in a position to about Protestantism: why the Reformers show them. She wants to prepare a feast for stripped their churches of kneelers and statthe tiny community, on the occasion of the ues, their leaders of vestments and censers, late minister 's birthday. Martina and their worship of liturgy and sacrament — Philippa initiall y consent to Babette 's why they feel their faith is better expressed plans... but consent turns to alarm as they by bare churches, pastors in three-piece begin to grasp the scope of her plans (a boat- suits, and sermon-dominated meetings.

Protestantism has often been associated load of supplies carries some rude shocks).

What manner of debauchery is she lead- with an emphasis on the spiritual over against ing them all into? Movies haven 't been the physical in a way that sometimes borders invented yet — and these Jutlanders aren't on the Gnostic or Manichaean. Catholic trathe type who would have gone to see them dition , by contrast, is profoundly incarnationeven if they had been — so none of them al, emphasizing the unity of the spiritual and are quite sure what goes on in stories such the physical. We are embodied souls by as Like Water for Chocolate or Tortilla nature, and our red emption is a matter of both

Missionary N u n . . . ¦ Continued from cover "to the violent oppression" in the Amazon reg ion where Sister Dorothy worked.

It noted that her death had finally caused the government to send federal official s and police investigators into the area.

"Sister Dorothy has hied for a long time to persuade these officials to come and settle the dispute over logging. Her death has brought them to the scene," said the statement, issued in Lima, Peru, where the leadership team was meeting.

Members of the leadership team traveled to Brazil to attend Sister Dorothy's funeral , scheduled for Feb. 14 in Anapu , the town where she worked.

Hours after the assassination , Brazilian President Luiz Inacio Lula da Silva sent his Cabinet ministers in charge of human rights and the environment to the region and asked the Justice Ministry to send federal investigators to oversee the case.

Sister Dorothy 's murder came shortly after the Brazilian government restored logging licenses for parts of the Amazon. The licenses had been suspended a year ago as part of an effort to stem deforestation.

Supporters of restoring the licenses had blocked Amazon transportation routes and threatened further violence if logging was not restored.

In the United States, people in her home flesh and spirit: The Word becomes flesh; we are born again of water and the Spirit; we are justified by faith working in love.

Babette, while not an apostie of Catholic faith to these Protestants (as was Francis de Sales to the Calvinists of Chablis), is nevertheless an ambassador of incamationalism, even of grace itself. Her feast is both a meal and also (in a way the sisters cannot guess) a sacrifice; and, like a sacrament, it has an efficacious effect. Martina, Philippa and the others come to the table determined not to be undermined in their staunch plainness, but the meal works subtly upon them in unexpected ways. Some reminisce about their absent master, making the feast a true memorial meal. But one fortuitous guest who is unaware of Babette 's presence among the villagers perceives the meal,

Archdiocese of Cincinnati who supported Sister Dorothy 's work told The Catholic Telegraph, archdiocesan newspaper, that the murder reaffirms their commitment to the nun 's efforts.

"She was willing to do anything for her people," said Sister Elizabeth Bowyer, head of the Cincinnati-based Ohio province of the Sisters of Notre Dame de Namur.

"The best tribute we can give her is to learn more about the cutting down of the rain forests" and the impact on the environment and the people who live in the area, she said.

Sister Dorothy helped farmers organize and survive despite gunmen who tried to evict them from land claimed by wealthy ranchers, sard Sister Elizabeth.

Other members of her community said they had talked to Sister Dorothy many times about returning to the United Stales because of the death threats, but she insisted on staying.

"If you are going to befriend the poor and stand for social justice , very likely you will face the same fate as Jesus, Martin Luther King, (Archbishop) Oscar Romero," said Mike Gable, director of the archdiocesan mission office.

"I met with Dorothy several times the past few years and had lunch with her a few months back. She spoke calmly of die attacks she was suffering from certain Brazilian newspapers and other powerful groups. She was the model of patience, humility and real devotion to the oppressed peasants of Brazil," he said. and the hand behind it, for what it is, just as the disciples on the Emmaus road came to recognize the Lord in the breading of bread.

In the end , Babette 's Feast is a quiet celebration of the divine grace that meets us at every turn , and even redeems our ways not taken , our sacrifices and losses. Whatever we think has been given up or lost , God gives back in greater abundance , one way or another. It may not be till heaven that we trul y become all that he intends; but his grace is here and now, whatever our circumstances, and with him all things are possible. The film's last word says it all.

Steven D. Greydanus reviews films f o r National Catholic Registe r and CatholicExchange. com.