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Pope John Paul II on the last day of his 12-day vacation in the northern Italian Alps. On July 17, he returned to his summer villa, Castel Gandolfo, south of Rome. The Pope leaves Aug. 14 -15 to visit the Shrine of Our Lady of Lourdes in France.
San Francisco changes it approach to focus on ‘chronic homeless’ By Jack Smith
A
diverse 33-member commission has proposed and Mayor Gavin Newsom has approved an ambitious ten-year plan to end chronic homelessness in San Francisco. The San Francisco Ten Year Planning Council was convened in March under the leadership of former Board of Supervisors President Angela Alioto as part of Newsom’s public campaign commitment to find innovative solutions to the most intransigent forms of homelessness in San Francisco. The council and its subcommittees representing the business community, social service providers, homeless advocates, religious leaders and political officials met 85 times in just under four months before presenting their plan June 30 to Mayor Newsom. In a letter to the Mayor, Alioto outlined the purpose and focus of the report. She said San Francisco has “some of the most incredible human beings who give so unselfishly of themselves to help the poor and yet we remain unable to take the poor off the streets and into housing.” Brian Cahill, director of Catholic Charities CYO, served on the Council and as a member of the prevention and discharge planning sub-committee. He was impressed with the dedication and seriousness of council
members and the leadership of Alioto. As a long time participant and observer in battles over homeless policy he said the diversity of the Council served an important role in getting people “facing each other that usually don’t.” The broad goal outlined in the Coucil’s report is to identify the most chronically homeless, remove them from the streets, and place them in permanent supportive housing, with the emphasis on “housing first.” The report says the “Housing First model is a radical departure” from the “continuum of care” model in force for nearly two decades in San Francisco. The former strategy of “separating the provision of services from the provision of housing – has not worked,” the report says. Of the $200 million spent in San Francisco each year on various direct and related services to 15,000 homeless people, 63 percent is spent on 3,000 individuals categorized as “chronic homeless.” These 3,000 derive little permanent benefit from the expense and disproportionately absorb scarce dollars available to addressing general homelessness problems, the report finds. It proposes by 2010 to remove the most chronic homeless from emergency shelters, transitional housing and the streets and place them in permanent housing with coordinated, welltracked and individualized support. The report defines a “chronically homeless per-
son as an unaccompanied disabled individual who has been sleeping in one or more places not meant for human habitation or in one or more emergency homeless shelters for over one year or who has had four or more periods of homelessness over three years.” Disabilities suffered by the chronic homeless are both physical and mental and are often exacerbated by a drug or alcohol abuse problem. Under the current system, the report finds, the emphasis has been to “stabilize the individual with a variety of services before permanent housing placement.” In practice, this has meant poor monitoring in the provision of services, duplication of services, non-coordination of services, and provision of inappropriate services leading to increased cost and ineffective care. In addition, with the lack of stable housing, county jail and emergency rooms become the effective and expensive housing for chronic homeless cycling in and out of services and crisis situations. The method of providing “housing first” followed by the provision of coordinated services has worked well in other cities, including New York and Atlanta, and has also been successfully demonstrated in San Francisco through the relatively small Department of Public HOMELESSNESS, page 19
INSIDE THIS WEEK’S EDITION Pope on Uganda, Sudan . . . 3 News-in-brief . . . . . . . . . . . 4 Families and immigration . . 8 Bay Area Catholicism. . 12-13 Editorial & columnists . 14-15 Archbishop’s Column . . . . . 17
Visit to All Hallows
Epiphany pastors
‘Door on the Floor’
Free trade issue . . . . . . . . . 18
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www.catholic-sf.org
July 30, 2004
FIFTY CENTS
VOLUME 6
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No. 24
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Catholic San Francisco
July 30, 2004
On The Where You Live by Tom Burke
Barbara Murphy, seated, and Lorraine Cirelli.
Thanks and farewell at Corpus Christi Elementary School to Barbara Murphy, secretary for 35 years and Lorraine Cirelli, office assistant for 24 years. Barbara is a Corpus Christi alum and all that happened in the office is said to have been guided by “Murphy’s Law,” according to Letty Moreno, who attended the school, enrolled her children there and leads the hats off. Barbara “treated students like family” and Lorraine had a like “dedication and commitment to children,” Letty said. Both women “will never be forgotten” and will be “deeply missed.” Congrats to this year’s 35 graduates of Corpus Christi who are off to high schools including Mercy, San Francisco, Archbishop Riordan, St. Ignatius, Sacred Heart Cathedral and Lowell. “The class had great family spirit, were willing to learn and were very helpful,” said Salesian Sister Anna Goretti Bui, principal. Sister Anna has led the school for four years and been a religious for 28 years. Corpus Christi pastor is Salesian Father John O’Brien….Happy 50 years married to Ada and Jesus Roman who took their vows at St. John the Evangelist Church in Glen Park on July 17, 1954. They commemorated the occasion with a Mass of Thanksgiving July 18th at their longtime parish – Mater Dolorosa. At their side were son, Carlos, with wife Lucinda, and their children Robert and
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Marcus, soon 7th and 5th graders at Mater Dolorosa Elementary; and daughters, Ada Jane Borja with husband Henry and their son Vidal of Manteca, and Marisa Calavano with her children Anthony, a Mater Dolorosa 8th grader and Vanessa, a junior at Mercy High School, Burlingame. …Celebrating 58 years of marriage are Rose and Carl Dalessio who took their vows May 12, 1946 at Church of the Nativity in San Francisco. They are now longtime members of St. Veronica Parish in South San Francisco…. Congrats to Rosalie and Russell Abramson on the birth of great granddaughter Dakota Sky Mancuso on Mother’s Day May 9th. The infant’s parents are Russ and Rose’s granddaughter Joni Mancuso and her husband Jason. Proud grandpop is Joni’s dad Steven of OLA relay runners, from left, Joellen Galligan, Oregon. Russ and Rose, longtime memAmanda Boyle, Theresa Woods, Jennifer Carey. bers of Noe Valley’s St. Philip Parish, celebrated 42 years as husband and wife March 10th…. Now Marin County’s Guide Dogs for the Blind. The trio – who all residing in new digs at San Francisco’s Alma Via community recently turned 13 – raised more than $300 for the worthy are Father Joseph O’Reilly, retired pastor, St. Stephen Parish cause….Congrats to St. Gabriel 8th graders Kristin Donovan and Msgr. John Foudy, retired pastor, St. Anne of the Sunset and Morgan Jarrell who were recognized with Msgr. Bedford Parish. If you’d like to drop them a line, their new address is Service Awards by the parish Sodality of Our Lady. The $750 One Thomas More Way, San Francisco 94132…. Thanks prize will be applied to this year’s tuition at St. Ignatius for and hats off to Dominican Sister Raya Hanlon who is step- Morgan and Mercy High School, San Francisco for Donovan. ping down after 8 years as a member of the board – 4 as chair – Hats off too to Hanna Milani-Walker, Kristofer Praxedes, of San Domenico Schools in San Anselmo. Sister Raya, a for- Melissa DeGrande, Elena Trierweiler, who earned $100 mer new digs colleague in the Canon Law Department, will con- Savings Bonds for their good work around the school and tinue her work as a member of her congregation’s Leadership Bridget Roddy and Daniel Hackett who took home $50 Team as well as her relationships with “several non-profit organ- Savings Bonds….Running up the score in track and field izations,” said Anyra Papsys, of the schools’ public relations were the 7th grade Girls Track Team at Our Lady of Angels office. “I continue to have the greatest confidence in the direction school, Burlingame. Jennifer Carey who holds the record for of San Domenico as a Catholic Dominican academic institution,” 6th graders in the 100 meter run tied the 7th grade mark at a dash Sister Raya said. Turning birthday tradition on its ear here over 13 seconds. Theresa Woods took first place in the 800 were 7th graders Stephanie Lowe, Brett Finkelstein, and meter for the second year. Also finishing nicely were Amanda Katie Morris who combined their respective natal day celebra- Boyle, Joellen Galligan, Kelsey Partee, Megan Dobiles. Hats tions and instead of gifts for themselves solicited donations to off to the relay team – 3rd among 16 teams and setting records in two categories. Coach is Mark Goyette. Hard work added Thanks to Barbara Carey – Jennifer’s mom – and up to national Marie Woods – Theresa’s mom -for the good math awards for news….Remember to send in those special San Domenico moments of Summer for inclusion here in On the High School’s, Street Where You Live. Just mail a brief description from left, Joanna of the event, the names of participating parties and Wung – soon a a follow-up phone number to On the Street Where freshman at UC You Live, One Peter Yorke Way, SF 94109. Berkeley – and Fax (415) 614-5633; e-mail tburke@catholicsf.org. Do not send attachments except photos and sophomores Amanda Jones those in jpeg please. You can reach Tom Burke at and Jenny Lai. (415) 614-5634.
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Pope appeals for end to indifference to conflicts in Uganda, Sudan By Catholic News Service
camps in Darfur saying the conditions of some 10,000 people living there “camped out in the desert under straw tents and plastic sheeting� were “indescribable.� He met with representatives of Catholic aid agencies who, along with other Christian organizations, are preparing to use a $17 million aid package for those hardest hit by the Darfur conflict. The archbishop also met with Vice President Moses Machar of Sudan and the deputy governor of southern Darfur. He urged them to help Catholic aid groups get unimpeded access to refugee camps. Access to camps, when not hampered by fighting, is often blocked by federal and local bureaucracies involving government visas, regional travel permits and customs clearance for vehicles.
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CASTEL GANDOLFO, Italy — Pope John Paul II urgently appealed for an end to worldwide indifference to ongoing conflicts in Uganda and Sudan. He called upon the international community to help resolve the bloody conflicts on the “beloved African continent� and offer “a real prospect for peace� in the region. Before praying his July 25 Angelus, the pope made his appeal to more than 1,000 pilgrims who gathered in the courtyard of his papal summer residence in Castel Gandolfo, outside Rome. “During these days of rest and relaxation, my thoughts often center on the dramatic conditions different regions of the world are living through,� he told his audience. “For over 18 years, northern Uganda has been in the throes of an inhumane conflict involving millions of people, especially children,� he said. Many of these children, by being “caught in the grips of fear and deprived of any future, feel compelled to become soldiers,� he added. Humanitarian groups estimate that over the past five years some 20,000 children have been abducted by rebels from the Lord’s Resistance Army. The children are then forced to become child soldiers or sex slaves. The rebels, led by Joseph Kony, have been waging a brutal campaign of mutilation and death against civilians in their fight to overthrow the government. Thousands of
The pope underlined the generous work being carried out by the church and volunteers in Uganda and Darfur; he urged Christians everywhere to keep the people there in their prayers. The pope sent his papal envoy, Archbishop Paul Cordes, head of the Pontifical Council “Cor Unum,� the Vatican’s charity arm, to Sudan and Darfur July 22-25 as a sign of “spiritual and material solidarity.� Meanwhile, the Vatican released a brief July 26 summarizing the archbishop’s mission. Archbishop Cordes visited the slums outside the capital, Khartoum, which for the past 10 years have sheltered displaced people from fighting in the south of Sudan, the statement said. Archbishop Cordes also traveled to
civilians have been killed and more than a million others displaced by the fighting in northern Uganda alone. The pope appealed both to Ugandan political leaders and the international community to “put a stop to this tragic conflict and offer a real prospect for peace to the whole Ugandan nation.� The pope also highlighted the dire humanitarian situation in western Sudan’s Darfur region.��The war there, which has intensified (in) the past few months, brings with it ever more poverty, desperation and death,� he said. “Twenty years of violent clashes in Sudan have resulted in a vast number of dead, displaced and refugees. How can one remain indifferent?� he asked. In the past year of fighting, rebels and government-backed Arab militias have been pitted against one another in Darfur, forcing some 200,000 people to flee to neighboring Chad and displacing more than a million others to makeshift camps in Sudan. Human rights groups have accused the militias of committing grave atrocities, such as mass rapes, execution-style killings and ethnic cleansing, against mostly black African civilians. More than 30,000 people have been killed and another 350,000 lives are at risk due to fighting, starvation or other causes unless they receive immediate assistance, according to the U.S. Agency for International Development. The pope made a “sorrowful appeal� to international organizations and political leaders “to not forget these other brothers and sisters of ours so sorely tried.�
A Sudanese mother hugs her baby July 2 at a refugee hospital in eastern Chad, near the border of Sudan's Darfur region. Pope John Paul II called for greater protection of the people there and sent a special Vatican envoy to the region.
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Catholic San Francisco
NEWS
July 30, 2004
in brief
SPRINGFIELD, Mass. — If St. Julie Billiart could look out today at the Sisters of Notre Dame de Namur, a congregation she helped start, she would be amazed that her vision “would expand and extend so far,” said Sister Camilla Burns, a member of the congregation who serves on its Rome-based leadership team. Today the sisters are in 16 countries on five continents. In Springfield July 8-11, 500 sisters from those five continents gathered at a symposium to celebrate the congregation’s 200th anniversary. The theme of the gathering was “Rapture of Action: Passion for the Vowed Life.” “We’re so far spread that it’s possible to live and die and not meet all your sisters,” Sister Burns said in an interview with Catholic Communications, the media ministry of the Springfield Diocese. But the congregation’s multicultural nature is “a very wholesome thing for us; it keeps us always having to have a very expansive vision,” she added.
Catholics learn to return to faith, even after lifetime of separation CHICAGO — On six consecutive Thursday nights after Easter, Frank Fink sat at a table at St. Hubert Church in the Chicago suburb of Hoffman Estates where he talked and listened to people who had stopped practicing their Catholic faith. “If you told me a year ago that I’d be welcoming lapsed Catholics back into the church, I’d think you were crazy,” said Fink. “For the longest time, I felt the church had let me down.” Fink and the 11 people he sat with at St. Hubert are part of an ongoing parish-based program called Catholics Returning Home. Participants come together to discuss church issues, learn about Catholic teachings and doctrine and try to resume active practice of their faith. The program has three major outreaches per year: before Christmas, with sessions starting in January; during Lent, with sessions starting after Easter; and in the late summer, with sessions starting in September. The program began about 15 years ago with Sally Mews, a parishioner at St. Patrick’s Parish in Wadsworth, in the Chicago Archdiocese.
Iraqi prelate sees normalcy return but feeling of insecurity remains HUBERTUS, Wis. — The serene hilly countryside surrounding the Monastery of Mary Help of Christians, home to the Discalced Carmelite Friars at Holy Hill in Hubertus, seems a sharp contrast to images of war-torn Baghdad, Iraq. In the tranquil setting about 30 minutes north of Milwaukee, tucked in the rolling green hills of Wisconsin, Latin-rite Archbishop Jean Benjamin Sleiman of Baghdad relaxed in quiet retreat for a few days and reflected on the turmoil in his country. A Lebanese Carmelite named to head the Archdiocese of Baghdad in 2000, Archbishop Sleiman was in the United States to attend a July 21-25 conference in Chicago sponsored by the Washington-based Carmelite Institute. Prior to the conference, he spent several days at
(CNS PHOTO FROM REUTERS)
Notre Dame de Namur Sisters mark 200th anniversary
Democratic presidential candidate Sen. John F. Kerry of Massachusetts and vice presidential candidate Sen. John Edwards of North Carolina acknowledge the crowd at a rally in Fort Lauderdale, Fla., July 8. Kerry and Edwards were formally nominated this week at the Democratic convention in Boston.
Holy Hill. Calling his surroundings “a very holy, beautiful place,” the archbishop noted in an interview with the Catholic Herald, Milwaukee’s archdiocesan newspaper, that even in postwar Iraq there are “areas of peacefulness and natural beauty.” He explained that normal life has resumed for Iraqis, “but from time to time, bombs, car bombs explode. It’s very difficult to describe it, you have to live it to understand it.”
Bishops want free trade accord as part of global development plan WASHINGTON — A free trade agreement between the United States and Central American countries must be part of an overall development program if it is to help the poor, said a statement by U.S. and Central American bishops. “Trade agreements are not a panacea for deep-seated problems of poverty and social and economic exclusion,” said the statement. “They must be part of a broader agenda of sustainable development that includes financial cooperation and migration policies and programs specifically designed to lift up sectors adversely affected by the agreement,” it said. The 1,300-word joint statement was dated July 21 and released in Washington July 22 by the Department of Communications of the U.S. Conference of Catholic Bishops. It was drafted after a delegation of bishops from Guatemala, Honduras, El Salvador, Nicaragua, Costa Rica and Panama visited Washington in late June. The delegation briefed U.S. church officials, legislators and independent organizations involved in trade and Latin American issues on their concerns about the Central American Free Trade Agreement, known as CAFTA.
House passes bill limiting federal courts on same-sex marriage WASHINGTON — The House passed legislation July 22 that would limit federal court jurisdiction over same-sex
marriage questions, but approval of the bill in the Senate was considered less likely. The Marriage Protection Act, adopted on a 233-194 vote, stipulates that “no court created by act of Congress shall have any jurisdiction, and the Supreme Court shall have no appellate jurisdiction, to hear or decide any question pertaining to the interpretation of, or the validity under the Constitution” of the 1996 Defense of Marriage Act. The earlier legislation protects the right of states to refuse to recognize same-sex marriages performed in other states. The Marriage Protection Act is distinct from the Federal Marriage Amendment, which would change the U.S. Constitution to define marriage as the union of a man and a woman. The Federal Marriage Amendment failed in the Senate on a procedural vote July 14, but the Marriage Protection Act has not been considered in the Senate.
Directory shows more retired priests, priestless parishes WASHINGTON — Each year the Official Catholic Directory gives a statistical snapshot of the U.S. Catholic Church. The just-released 2004 directory shows several trends that will have a significant impact on the church in coming years. These include a growing number of retired priests in a shrinking pool of clergy, more parishes without a resident pastor and a steady decline in the number of church marriages. The 2,300-page directory lists every Catholic parish, school and hospital in the country as well as diocesan offices, religious orders and other official church institutions. It also covers U.S. overseas territories. Excluding figures from Puerto Rico and the overseas dioceses that are not part of the U.S. Conference of Catholic Bishops, Catholic News Service found that the USCCB dioceses — covering all U.S. states, the District of Columbia and the Virgin Islands — had a total of 28,967 diocesan priests, of whom 8,302 were listed as retired, sick BRIEFS, page 5
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Tentative order by Judge Sabraw grants motions by diocesan attorneys By Maurice Healy In a Tentative Order filed July 23, Alameda County Superior Court Judge Ronald A Sabraw granted motions for summary judgment by attorneys representing the Archdiocese of San Francisco and the Diocese of Oakland in civil lawsuits filed by plaintiffs’ attorneys alleging abuse by a priest in the early 1960s. The court’s ruling was based on oral arguments presented at a hearing held July 15. San Francisco attorney Paul Gaspari appeared before the court on behalf of the Archdiocese of San Francisco and argued that the victims had presented no credible evidence that church leaders knowingly covered up the molestations. In his analysis, Judge Sabraw agreed, noting that “the court finds that plaintiffs have not presented evidence sufficient to create a triable issue of whether the Church Defendants were on notice” that the priest had a propensity to engage in unlawful sexual conduct. The July 15 hearing was the beginning of so-called Clergy III in which clergy abuse cases against Catholic dioceses in northern California have been brought together for judicial coordination. Clergy I and Clergy II refer to a somewhat similar process in Los Angeles and San Diego. Earlier this year, northern California Catholic dioceses filed a motion for coordination of cases and a request for a northern California venue with the California Judicial Council. The motion was contested by plaintiffs’ attorneys, but on April 19 a Superior Court Judge in Los Angeles granted the motion for coordination sought by the dioceses.
Briefs . . . ■ Continued from page 4 or absent. In other words, only 20,665 had official church assignments. This means that at the start of 2004 28.7 percent of U.S. diocesan priests held no church assignment — up nearly 1 percent from the 27.8 percent retired, sick or absent reported last year by the USCCB dioceses.
Bishop named by pope starts inquiry at Austrian seminary SANKT POLTEN, Austria — Austrian Bishop Klaus Kung of Feldkirch arrived in Sankt Polten July 21, the day after Pope John Paul II appointed him to carry out a special investigation of the Sankt Polten Diocese and the diocesan seminary where thousands of pornographic photographs had been found on computers. “I will speak with everybody who feels he has something to tell me,” Bishop Kung, a member of Opus Dei, told reporters after arriving in Sankt Polten. By July 23, Bishop Kung had posted his secretary’s telephone number and a special e-mail address on the Sankt Polten diocesan Web site for people who have direct knowledge and information about the problems at the seminary or in the diocese. The seminary rector and vice rector resigned after photos were published showing staff members and seminarians kissing and fondling each other. The photos were published in the July 11 issue of the Vienna newsmagazine Profil.
British archbishop says decision on designer babies ‘deeply flawed’ MANCHESTER, England — A British archbishop said the government’s decision to allow the creation of so-called designer babies is “deeply flawed” and must be reversed. Britain’s Human Fertilization and Embryology Authority announced July 21 that it would allow the
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The Tentative Order issued July 23 by Judge Sabraw involves the first of an estimated 100 to 150 clergy abuse civil lawsuits filed in northern California. All of these cases arise out of a California law passed in 2002, which allowed for one year the filing of civil lawsuits against employers in which plaintiffs charged negligence in sexual abuse cases even after the statute of limitations had expired. The law now is being challenged in Federal Court on Constitutional grounds. In the July 15 hearing, plaintiffs’ attorneys argued that their clients had been molested during the early 1960s by Father Arthur A. Riberio while he was assigned to Queen of All Saints parish in Concord and that the Church should have known of the priest’s propensity to engage in unlawful sexual conduct. However, the court in its tentative order said, “There is no direct evidence that the Church was on notice concerning Father Riberio,” and granted the summary judgment sought by attorneys representing the Archdiocese of San Francisco and the Diocese of Oakland. The priest was assigned to the San Francisco Archdiocese until the Oakland Diocese was created in 1962. Church officials in Oakland have stated they started getting reports about the priest in the mid-1990s, after Riberio had retired. Judge Sabraw said he would consider supplemental briefings and evidence at a hearing scheduled for Aug. 25 at Alameda Superior Court. The Tentative Order filed July 23 may be subject to revision. At the July 15 hearing before Judge Sabraw, plaintiffs’ attorney Rick Simons argued that the Church was liable because it had known there was a general risk of abuse. He
cited a 1962 Vatican document, Crimen Sollicitationis, and said the Church followed a mandate of silence regarding clergy abuse. Another plaintiffs’ attorney, Stockton lawyer Larry Drivon, was prominently quoted in the San Francisco Chronicle saying the document shows that “the Vatican is involved in an international conspiracy to obstruct justice.” But Attorney Paul Gaspari, representing the Archdiocese of San Francisco, dismissed this notion as a “red herring.” Earlier this year, the National Review Board, composed of prominent lay Catholics, in its Report on the Crisis in the Catholic Church, said, “Charges that the Vatican promulgated a policy of secrecy for dealing with allegations by priests are … without basis.” The Review Board report said, “It appears few, if any, U.S. bishops had even heard of the document until 2003, when it was unearthed by plaintiffs’ attorneys.” In his ruling, Judge Sabraw said that as a matter of law an employer cannot be held liable for an employee’s sexual misconduct directed toward a third party under a theory of vicarious liability. In his view, plaintiffs attorneys had not presented evidence sufficient to create a triable case against the San Francisco Archdiocese or the Oakland Diocese, based on their knowledge of Father Riberio’s propensity to engage in sexual misconduct. The coordination of abuse cases is intended to manage overlapping legal and factual issues in a single pre-trial context and thus prevent duplicative discovery, preserve judicial resources and avoid inconsistent rulings.
screening of human embryos so that prospective parents can pick and choose which embryos will be implanted and allowed to be born in order to help a seriously ill sibling. Archbishop Peter Smith of Cardiff, Wales, said the decision “abandons the foundational moral principle that human lives should never be used as a mere means to an end.” He said, “Once we allow a human life to be deliberately produced, and then selected or destroyed simply to benefit another, we have lost our ethical bearings.” The archbishop, chairman of the Department of Christian Responsibility and Citizenship of the Catholic Bishops’ Conference of England and Wales, said that medical science needed to consider whether a procedure was “morally right,” not just “technologically possible.”
watching a torchlight procession and celebrating Mass, Pope John Paul II will make an August pilgrimage to the Shrine of Our Lady of Lourdes in France. The pilgrimage on the weekend of the Aug. 15 feast of the Assumption of the Blessed Virgin Mary also is being billed as part of the Catholic Church’s celebration of the 150th anniversary of the formal proclamation of the Immaculate Conception. On Dec. 8, 1854, Pope Pius IX solemnly proclaimed that the Blessed Virgin Mary was conceived without the stain of original sin. Less than four years later, 14-year-old Bernadette Soubirous had visions of Mary in a grotto at Lourdes. Mary told the girl, “I am the Immaculate Conception.” The grotto, the church and the spring at Lourdes, famed as a place of healing, have become one of the most popular Catholic pilgrimage sites in the world. Pope John Paul visited the shrine in 1983. During his weekend visit, the pope will stay at the Accueil Notre Dame guesthouse, a medically equipped facility for disabled and ill pilgrims.
Pope to lead rosary, celebrate Mass during August trip to Lourdes VATICAN CITY — With the recitation of the rosary,
ST.TERESA’S PARISH OPENS TO THE POTRERO HILL AND MISSION BAY COMMUNITIES FOR MONTHLY PEACE VIGIL St. Teresa Church on Potrero Hill, in response to continuing violence in Iraq and the Middle East, will open its doors the first Friday and first Saturday of the month for an informal peace vigil. Everyone is welcome to use the sanctuary for personal prayer and meditation. “The crisis in Iraq and the Middle East leaves our community with a sense of helplessness and a deep longing for peace,” said Reverend Edward K. Murray, pastor of St. Teresa Church. “This is a time for prayer for our soldiers and their families, for the people of Iraq, and for a region and world shattered by violence.” Beginning August 6, 2004, St. Teresa Church will open the first Friday of the month during lunchtime from 12:00 noon to 1:00 p.m. and the first Saturday of the month after the 4:15 p.m. Mass, from 5:00 to 6:00 p.m. What:
Peace Vigil
Where: St. Teresa Church Corner of Connecticut and Peter Sammon Way (19th St.), San Francisco When:
Friday, August 6, 2004 from 12:00 noon to 1:00 p.m. and Saturday, August 7 following the 4:15 Mass, from 5:00 to 6:00 p.m.
The Peace Vigil is sponsored by St. Teresa’s social justice ministry. For more information, call (415) 285-5272.
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October 9th at Saint Mary’s Cathedral 11 am to 2 pm Brides, Moms, Friends, Couples are invited. Hear how to use some often overlooked or forgotten ideas. Meet vendors who offer “budget” sevices. Same day (at the door) registration fee is two for $20. Register online and save even more – two for $15!
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6
Catholic San Francisco
July 30, 2004
Archbishop Levada expresses solidarity with faithful of Bayview-Hunter’s Point In an expression of solidarity with the people of the Bayview and Hunter’s Point districts of San Francisco against an upsurge in neighborhood violence, Archbishop William J. Levada celebrated Mass at All Hallows Church on Sunday July 11. The archbishop had been invited to All Hallows, located at Newhall St. and Palou Ave., by Father Kirk Ullery, pastor of Our Lady of Lourdes Church. All Hallows is a mission of Our Lady of Lourdes, which is located nearby at 1715 Oakdale Ave. In April, San Francisco Police Officer Isaac Espinosa was killed and his partner wounded after they slowed their unmarked car in the 1300 block of Newhall St. to question a man in the Bayview neighborhood. The slaying of Officer Espinosa took place in an area that has been plagued by street violence for a long time. The policeman’s death brought increased visibility to a situation that residents face every day. Street violence has become so common that children often are kept in rear bedrooms where they are least apt to be shot to death during random gunfire. At the 8:30 Mass at All Hallows Church, Archbishop Levada focused his homily on the morning’s Gospel reading from Luke in which Jesus tells the story of the good Samaritan in answer to the question, “Who is my neighbor?” The Archbishop told the congregation attending that he took a lesson from the question put to Jesus about who is one’s neighbor. He said surely in his role as shepherd of the local church of San Francisco, he was neighbor to the people of the Bayview and Hunter’s Point districts. Archbishop Levada said he gladly accepted Father Ullery’s invitation to come and pray with the congregation and to be with them in a difficult time. He said he hoped the spirit of sol-
(PHOTO BY MAURICE HEALY)
By Maurice Healy
Archbishop Levada greets members of the faithful July 11 following Mass at All Hallows Church in San Francisco.
idarity would spread to other, more affluent, parishes in the City. Following the 10:30 Mass at nearby Our Lady of Lourdes Church, a small group of parishioners gathered to discuss what they could do to counter an increase in violence in the Bayview-Hunter’s Point area of San Francisco. The death of Officer Espinosa nearly four months ago, shed light on an long-term problem of gun violence in neighborhoods.
The parishioners decided to hold a “Silent Witness” to bring a message of faith and hope to an area marked by violence and despair. The first silent witness will be held Sat. Aug. 7 between 2:00 and 3:00 p.m. at the intersection of Third St. and Palou Ave. Silent witness by members of the community will take place at this heavily traveled intersection at the same time in subsequent weeks.
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Catholic San Francisco
7
Knights of Columbus brings a strong voice to key social issues By Patrick Joyce The Knights of Columbus national convention in Dallas next week, Aug. 3-5, comes at a time when the Catholic lay organization is making its voice heard on some of the most controversial social issues of the day. The issues are new but the Knights involvement in the public arena is not, says Patrick Korten, national vice president for communications of the Knights. “We’ve always been active in some fashion,” Mr. Korten says. “The involvement of the past few years is not new. It is perhaps more newsworthy because we have become a very large organization – nearly 1.5 million members in the United States.” Politicians tend to pay attention when an organization of this size speaks out, he says. That is particularly true this year “when for the first time in 44 years we have a Catholic presidential candidate for one of the major parties on the ballot and very significant issues like same sex marriage being debated.” Last year, the Knights passed a resolution opposing same sex marriage, and Mr. Korten believes delegates to this year’s convention will approve a strongly worded resolution on that issue. The organization worked this month with the U.S. Conference of Catholic Bishops in support of a federal constitutional amendment defining marriage as a union of a man and a woman. Opponents of the amendment staged a successful filibuster to prevent a floor vote in the Senate, but K of C Supreme Knight Carl A. Anderson said “the Knights of Columbus, in solidarity with the Catholic bishops of the United States, will fight for as long as it takes in order to ensure that marriage, defined as the union of a man and a woman, is protected in law.” Over the past year, the Knights have also been deeply involved in fighting a legal challenge to the use of the words “under God” in the Pledge of Allegiance. This is a longstanding battle for the organization. “We were the principal movers and shakers behind the adoption of the words ‘under God’ in the Pledge of Allegiance,” Korten says.” That involved a serious campaign in Congress in the 1950s, to persuade members it was a good thing to do.” “We have also been very, very active on pro-life matters virtually since Roe v. Wade. From the first March of Life in Washington and every single year since then we have played a major role. We bring tens of thousands of our members to Washington to march each year, and at the sate and local level our councils are engaged in countless activities involving pro-life advocacy.”
We made our wills
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Over the years, Mr. Korten says, “We have taken stands on public issues when the times called for it, but the heart and soul of what we do is not political at all. We are, as Pope John Paul put it not too long ago, ‘the strong right arm of the Church.’” “Last year, we donated – the national and local parts of the organization – more than $130 million to charity, including several million dollars for the pope’s charities,” Mr. Korten says, “but the heart and soul of the organization is at the parish level. We have councils in 12,000 parishes around the country.” “Whatever needs to be done in the parish, we do it,” he says. “If there is a pancake breakfast, we’re there flipping pancakes. If there is a financial need, we take care of it. We have always had a close working relationship with the hierarchy and with parish priests. One of our principle purposes is serving the Church and its ministers.” While some people thought that organizations such as the Knights of Columbus might fade away after the Second Vatican Council, the organization has in fact flourished, Mr. Korten says. “In the Church here in the Americas, through all of the changes that took place during and after Vatican II, one of the great constants has been the work of the Knights of Columbus because we have always regarded our central role as doing the charitable work of the Church.” “Our role of providing volunteer services to the Church
is more important than ever. We put the abilities of 1.5 million men to work for the parishes. That is enormously important,” he says. “What the Knights of Columbus has always done – but what we do more successfully today than ever before – is provide a culture within the life of the Church that makes it easy and highly desirable for men to become involved in the work of the Church in the parish. You need active involvement of both men and women in the parish.” “Since the Council, the laity has become enormously important in assisting the work of the Church,” he says. “In fact, earlier this year, the pope told a group of visiting Midwestern bishops ‘now is the hour of the lay faithful.’ We have taken that to be the slogan for this year’s convention.” The convention will be attended by 2,000 to 2,500 delegates from all 50 states, Canada, Mexico, the Philippines and other countries. The delegation from the San Francisco Archdiocese will be bringing with them resolutions about “same sex marriages, partial birth abortions, the attempt to disturb the wording in the pledge of allegiance and the declining population of priests and nuns,” Vito Corcia, a spokesman for the Knights in San Francisco, said. Thirteen cardinals, 60 bishops and close to 100 priests will also attend. Cardinal George of Chicago will be homilist at the opening Mass August 3.
World class speakers at Annual Respect Life Conference The Annual Respect Life Conference will be held September 11 at St. Mary’s Cathedral in San Francisco. The purpose of the gathering is to unite in prayer, meet others in the pro-life community, learn more about pro-life initiatives and activities, and become rejuvenated. Highlighted speakers include euthanasia expert Wesley Smith and national spokesperson for the “Silent No More Awareness Campaign,” Jennifer O’Neill. Wesley Smith is a popular syndicated columnist and speaker, senior fellow at the Discovery Institute, and attorney for the International Task Force on Euthanasia and Assited Suicide. O’Neill is an internationally acclaimed actress and was spokeswoman for Cover Girl Cosmetics for 30 years. She is now an outspoken defender of life, testifying before congress and appearing on shows such as “The O’Reilly Factor” and “The View.” Reservations are $20. The day begins with Mass at 9:30 a.m. and concludes at 3:00. Call Vicki Evans at the Office of Public Policy and Social Concerns, 415-614-5567, or visit website sfjustlife.org for more information or to reserve a space.
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Catholic San Francisco
July 30, 2004
Families are caught up in the shortcomings of immigration law By Sharon Abercrombie Talk with Bay Area immigration rights advocates for more than five minutes and their voices brim with the same emotion — frustration. There is frustration over what they see as gross injustices against people suffering from poverty and political or human rights upheavals in their own countries who come to the United States for gainful employment, peace in their lives, and the opportunity to get a good education. There is frustration that two pieces of federal legislation which could simplify these people’s lives for the better, are still in committee. Betty Canton, director of the Interfaith Coalition for Immigrant Rights in San Francisco, tells about the 17-year old youth who attempted suicide after his dad was deported to Mexico. He is not alone in his sorrow. “In general, what I see happening is more and more family separations; deportation is increasing.” She receives several calls each week for referrals to immigration attorneys. But as Theresa Allyn has learned, even legal help did not prevent Immigration officials from deporting her mother to the Philippines. In 1999, when Theresa graduated from college, her mother, Nena Allyn applied for a passport so the two of them could vacation in Europe. During the application process, Mrs. Allyn discovered that the Immigration and Naturalization Service had an outstanding deportation order for her dating from 1975. Mrs. Allyn, a schoolteacher, had lived in Antioch for 30 years where she attended St. Ignatius of Antioch Parish. Unbeknownst to her, Mrs. Allyn’s first husband had revoked her petition for citizenship when they annulled their marriage. Mrs. Allyn innocently continued her paperwork when she remarried another American citizen. Meanwhile, immigration officials had been sending requests for voluntary departure to an old address for years. She was finally forced to go back to the Philippines last year. Theresa’s father sold their house, found another home for their beloved pet dog, and moved to the Philippines with his wife. “This was an administrative oversight that none of us ever dreamed would cause a threat to our family,” said Miss Allyn, a molecular biologist. She recently received her master’s degree from UC Berkeley. Graduation was not the happiest day because her parents were not there to celebrate with her. Miss Allyn says that her Dad suffers from chronic lung problems. Manila’s air pollution is making it more difficult for him to breathe easily. Last winter, Miss Allyn visited her parents. She found an overcrowded city filled with destitute people. She discovered her parents living in a state of fear. The Allyns have petitioned the U.S. State Department
for redress. But they’ve heard nothing. “We’re in limbo,” said Theresa Allyn. The immigration nightmare haunts other families as well. Francesco Gonzalez, program coordinator for immigration at Catholic Charities CYO, tells of a husband and a wife who have been forcibly separated through deportation. He’s in Mexico. She’s living in San Francisco with their three kids. This mom can’t join her spouse because one of their children has a serious medical condition, which requires ongoing attention from doctors. The same treatment in Mexico is unavailable. Canton and Gonzalez have many similarly sad stories. Some of the deportees did not apply for U.S. Citizenship because they didn’t want to renounce citizenship in their birthplaces. Some who do apply for citizenship get caught in a morass of paperwork and bureaucratic inefficiency. Joren Lyons, an immigration rights attorney for the Asian Law Caucus in San Francisco, points to a situation, which has attracted considerable media attention this year. – the Cuevas case. On June 30, Lyons watched three young adult Cuevas siblings say tearful farewells to their Fremont friends and then get on a plane bound for the Philippines, a county as foreign to them as the moon. But nonetheless, even though they have no cultural affinity with their ancestral country, on June 20, Donna, 24, Dale, 23, and Dominique Cuevas, 19, were deported there with their parents, Lily and Delfin Cuevas. Mr. and Mrs. Cuevas had moved to California in 1985, after
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the Philippines suffered an economic downturn precipitated by the assassination of Benigno Aquino, opposition leader to then president Ferdinand Marcos. The two rival political parties were harassing Cuevas to throw his support behind each of them. After receiving threats, he fled, and built a new life for himself and his young family in Fremont. Cuevas filed for political asylum. In October of 1996, two weeks after President Bill Clinton signed the Illegal Immigration Reform and Immigrant Responsibility Act, he applied for permanent residence. The measure, which Canton, Lyons and Gonzalez say is the crux of current immigration problems, changed the standards to ten years of continuous residence and “exceptional” hardship, a move which has affected not only undocumented immigrants but relatives who are U.S. citizens or permanent residents. Before 1996, the Cuevases could have applied for permanent residence based on good moral character and seven continuous years of residence in the U.S. Joren Lyons said the Cuevases were advised to seek refuge in the older law, before the grace period for doing so ended April 1 while they had the chance. A lot of other people did the same thing, but immigration officials weren’t prepared to handle that many applications by the deadline, so they became covered by the new law and no longer qualified. They appealed twice but were turned down both times. The Dream Act, one of two pending pieces of legislation, could have saved the Cuevas children from deportation. The Dream Act would provide undocumented immigrant students, many of who have lived in the U.S. for most of their lives with access to permanent residency and a future free from fear of deportation.
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Catholic San Francisco
July 30, 2004
9
Proposed immigration legislation By Sharon Abercrombie The Development, Relief, and Education for Alien Minors Act (DREAM) was introduced in Congress a year ago. It currently is stalled in committee. This bill restores a state’s right to determine residency for higher education benefits and grants conditional residency and a path towards legal permanent residency to immigrant students who meet the following requirements: With no limits on age, the bill protects students from deportation who are at least 12 years old and who meet all other requirements except high school diploma. Applicants must have entered the U.S. before the age of 16 and have been living in the U.S. at least five years before the date that the law takes effect. Persons must demonstrate good normal character, meaning they’ve not committed any crimes. Conditional residency will last six years until one of the following requirements are met to be granted legal permanent residency: The applicant must serve in one of the U.S. Armed Forces, for a two year minimum, or graduate from a two-year college or study towards a bachelor’s or higher education degree. Some one-year occupational programs count. The student must register under the Student Exchange Visitors Information system, an electronic database system that allows colleges and the U.S. Citizenship and Immigration Services to monitor the status of foreign students, professors and scientists studying in the U.S. Students are ineligible for Federal Grants, but are still eligible for State Grants, Federal Loans and Work Study. The Safe, Orderly, Legal Visas and Enforcement (SOLVE) Act of 2004 was introduced in Congress in May. It is a step towards a comprehensive legalization program for undocumented immigrants of all nationalities living and working in the U.S. to obtain legal permanent residency. The proposed legislation responds to immigrant communities’ calls for family reunification by reducing backlogs of pending residency applications and eliminating excessively restrictive laws. It recognizes the need for legal protection of movement for immigrant workers and their families who often risk their lives crossing borders under dangerous conditions in order to work and strive for economic stability. The National Network for Immigrant and Refugee Rights points out that while the future worker provision attempts to address problems of worker abuse and exploitation that have too often characterized temporary worker programs, the provision many still undermine family unity and economic security by not automatically granting spouses and children of working age employment authorization. The organization says the bill needs to broaden opportunities for obtaining permanent residency status because it would better ensure labor protections and family unity.
Senior Living
Father Pearse McCarthy, Msgr. Bruce Dreier and Father Eugene Tungol at San Francisco’s Church of the Epiphany. Msgr. Dreier’s 12 years as pastor were commemorated June 20. Joining Msgr. Dreier in celebrating the Mass were former Pastor Father McCarthy and new Epiphany Pastor Father Tungol. Also present were Father Rolando Caverte and Msgr. Robert McElroy, pastor of St. Gregory Parish, San Mateo. “I think first assignments as an associate and as a pastor hold a very special place in a priest’s heart,” Msgr. Dreier said. “I have been very happy here and have built many friendships. Epiphany is diverse yet one in focus and mission. It has been a terrific place to be. There is a richness here and a unity that was built by Father McCarthy and the parishioners.” Msgr. Dreier is now pastor of St. Robert’s Parish in San Bruno. Father Tungol formerly was pastor at St. Augustine Parish in South San Francisco.
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10
Catholic San Francisco
July 30, 2004
Local donor finds giving away $400,000 is not easy By Philip J. Murphy Giving $400,000 to charity was not as easy as one San Carlos donor thought. (He asked for anonymity.) A retired Air Force Colonel, he was astonished to find one charity indifferent to his offer to make the charity a one-third beneficiary of the $400,000 charitable fund he hoped to establish. “I guess they thought that perpetual support from a fund was not as impressive as a lump sum gift,” the soft-spoken colonel said. Sometime later, he left several messages at St. Anthony’s Padua Dining Room in Menlo Park where his late wife had served as a volunteer. He was about to give up, when on his last attempt he reached Doug Tuck, a dining room volunteer. Tuck, who usually fields calls like this, had been out of town. “That phone call to Doug was the key to getting this thing completed,” the colonel said. “I had almost given up on the whole thing. People like me are not experts at giving money away. It’s easy to give up if you run into a road block.” Tuck immediately called the Office of Development of the Archdiocese of San Francisco and asked them to help the Colonel. They reviewed his charitable objectives and provided him with contacts at community foundations experienced in donor-advised fund management. Within three weeks, he had his donor-advised fund established at the San Francisco Community Foundation. Donor-advised funds are relatively new but increasingly popular charitable tools. They allow donors to make a large gift, but with principal preserved and distributions of
Senior Living
income made annually to the donor’s chosen charities. The fund also allows donors to involve their children in charitable giving, and the colonel hopes his three children will both contribute to and use the fund in the future. He felt the fund made sense for St. Anthony’s Padua Dining Room, a low-overhead operation that depends solely on private contributions and benefits from 140 volunteers. The Dining Room, started by St. Anthony’s Parish in 1974 to serve low-income elderly, now serves some 600 meals a day six days a week, and provides the needy with clothing and some medical services. The Colonel’s wife had worked on the serving line Monday mornings every week from 1992 to 1996, the year of her death, he said. “Her work reminded us that there are many people who don’t enjoy what most of us take for granted.” Distributions from the fund that honors his wife will mean about $10,000 a year to the Dining Room. The Colonel has a word of advice for charities: “If someone wants information about making a gift, you should pay attention.” The Archdiocese Office of Development was honored to enroll the Colonel and his late wife in its ArchAngels, which recognizes those who have included the Archdiocese, its parishes, or its ministries in their estate plans. The archdiocese also manages endowment funds established by individuals to support its ministries. For information on these funds, or on charitable bequests, donoradvised funds and estate planning, call Director of Development John Norris at 415- 614-5581.
God’s word brings strength and serenity, says pope VATICAN CITY (CNS) — Following God’s word faithfully and consistently brings strength and serenity to one’s life, said Pope John Paul II. The Lord’s teachings and commandments are “clear and give light” to the faithful as they face the sometimes dark moments in life, he said in his July 21 weekly general audience. By being “wholly faithful to the will of God ... one will find peace in one’s soul and will be able to overcome the dark entanglements in life’s trials and reach true joy,” he said. The large number of people attending the general audience prompted the pope to briefly leave his summer residence of Castel Gandolfo and hold his weekly catechesis back in Rome. Pope John Paul focused on verses 105-112 of Psalm 119, which gives praise to God’s law. The psalmist swears to accept, safeguard and follow God’s commands, saying, “Your decrees are my inheritance forever; the joy of my heart they are,” the pope said. The pope said this “peaceful conscience is the strength of the believer; his consistency in obeying divine decrees is the source of serenity.” Just as a father’s “bidding is a lamp and teaching a light,” God’s laws are “a lamp for one’s feet and light to one’s path,” he said. Christ, too, offered this same image when he revealed, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life,” the pope said. Specializing in residential elder adult physical therapy
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San Francisco parishioners attend Serra convention in Pennsylvania
11
Catholic San Francisco
July 30, 2004
Catholic view on family more than just same-sex marriage
Serra Club members from around the world gathered in Among the speakers was Benedictine Father Mark Pittsburgh, PA last month for the international organiza- Gruber who stressed the “importance of understanding cultion’s annual convention. Serra members came from tures because many of the priests serving us today are from Scotland, England, Italy, Indonesia, Mexico, Spain, other countries,” Mrs. Mullaney said. Thailand and the United States. “The convention went well,” said Father Tom Daly, Serra International Vocation Director for is a lay organization the Archdiocese of whose members are San Francisco. “It’s committed to raising always good to meet awareness, appreciavocation directors tion and support of from other dioceses. vocations to the The time was also a priesthood, diaconate good morale booster and religious life. for Serra Club memSerra Club Chapters bers who should be are active throughout thanked and congratuthe Bay Area. lated across the board. Vivian and Tom These men and Mullaney of St. women haven’t given Emydius Parish in San up the work of Father Tom Daly, Vivian and Tom Mullaney, Francisco and memincreasing vocations and Msgr. Edward McTaggart. bers of the Serra Club even in the face of this of the Golden Gate for a combined 40 years attended the tough time in the Church. Others might have already four-day congress. thrown in the towel.” Other chapters in the Archdiocese include Serra Clubs Also attending the convention was Msgr. Edward of San Francisco, San Mateo and Marin. McTaggart, retired pastor of St. Brendan Parish and long“I think the conventions are very worthwhile,” Mrs. time chaplain to the Golden Gate club. Mullaney said. “It’s almost like a retreat with interesting and “It takes a community to make a priest,” said upbeat speakers. You also get to hear what other clubs are Archbishop Basil M. Schott in a homily at one of the condoing.” The job of promoting vocations is one that requires a vention liturgies. The Byzantine prelate said families, workforce representing all age groups in the Church, she said. parishes, and dioceses as well as the universal Church have “The toughest job continues to be getting younger people to a responsibility to raise men to become priests and deajoin the Serra Club. We need younger people in the club.” cons, and men and women to join religious life.
WASHINGTON (CNS) — As Congress headed toward its summer recess in July, most of the marriage-related talk focused on efforts to revive the stalled Federal Marriage Amendment, which would amend the U.S. Constitution to define marriage as the union of a man and a woman. But as the U.S. bishops made clear in their 2003 statement on “Faithful Citizenship: A Catholic Call to Political Responsibility,” marriage- and family-related issues of concern to the Catholic Church go far beyond the same-sex marriage question. American Catholics “must strive to make the needs and concerns of families a central national priority ... in the face of the many pressures working to undermine” them, the bishops said. “Policies related to the definition of marriage, taxes, the workplace, divorce and welfare must be designed to help families stay together and to reward responsibility and sacrifice for children,” it said. “Washington is in some ways divided, and the political parties are divided” about which marriage and family issues are most important, said Nancy Wisdo, director of the Office of Domestic Social Development of the U.S. Conference of Catholic Bishops. Some say the only marriage and family issue that is important is same-sex marriage, while “some say it’s only economics,” she added. “We (in the Catholic Church) say it’s both, and that’s what makes us different.”
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12
Catholic San Francisco
July 30, 2004
July 30, 2004
1948 Archbishop Mitty with Msgr. Fulton Sheen at Hanna Boys Center ground breaking.
1949
Police and Firemen’s Mass.
1950
Msgr. Leo Powelson in class at St. Patrick’s.
1957 Fr. Luis Almendares and children in native dress for Our Lady of Guadalupe celebration.
1961 Fr. Patrick Peyton preaches the Rosary Crusade to the multitudes at Golden Gate Park.
Catholic San Francisco
13
A great sense of loss: Catholicism in the San Francisco Bay Area, 1945-1965 An essay by Charles A. Fracchia
S
o much has changed in the past four decades that the era of post-war U.S. Catholicism seems like an exotic, archaic culture. It was a culture based on ethnicity: Irish, Italian, German, Hungarian, Hispanic, and Slavic. Since the later part of the nineteenth century, millions of European immigrants had poured into the United States and a substantial percentage were Catholic. They settled in urban ghettos and on Midwestern farms. They huddled together for protection in a strange land around the churches they built. The alliance between an ethnic group – or, one might say, all Catholic ethnic groups – and the Roman Catholic Church was firmly established. The identification of being Irish and Catholic, or Italian and Catholic, was developed at the very onset of the waves of Catholic immigrants. Foreign priests came to minister to the Catholic immigrants. Many ethnic parishes were established, served by priests who could speak the language of the parishioners. But, in most cases in the West, at least, all ethnic groups would find themselves attending the same parish church. In the East, things were different. In my wife’s hometown of New Brunswick, New Jersey, there were four Roman Catholic churches and grammar schools in town; and, no matter where you lived in town, you went to the church and school of your ethnic origin. Because the Roman Catholic immigrants felt themselves beleaguered in the United States, both because of their ethnicity and because of their religion, there soon arose an isolationist and hermetical mentality among ethnic Catholics. As a result, U.S. Catholics developed a parallel existence to the dominant Protestant culture. Aside from a multiplicity of churches, poor immigrant Catholics constructed a vast array of Catholic schools, almost entirely taught by nuns, that went from parochial grammar school to high schools to colleges, university, graduate, medical, and law schools. In addition to the parochial system, there were also Catholic schools founded by various religious orders. Hospitals, cemeteries, homes for the poor, the aged, and unwed mothers were founded and built. Book, magazine, and newspaper publishing were part of this Catholic universe. Social life was organized under the aegis of specifically Catholic groups, the Knights of Columbus, the Catholic Daughters of America, the Young Men’s Institute (and the Young Women’s Institute), and the Italian Catholic Federation among them. The generosity of the U.S. Catholic laity was legendary. Their nickels and dimes went to build churches, schools, rectories, and convents. Their charity constructed the hospitals, homes for the poor and the elderly, unwed mothers, and orphanages that sprang up throughout the United States. Each parish and diocese, along with Catholic organizations, did what they could to alleviate poverty among Catholics. And Catholic children responded to the missionary call to save “pagan babies” – which was meant to alleviate poverty in mission lands. The ubiquity of Catholicism included a rich liturgical and extra-liturgical religious life. This was centered on the Sunday mass, to which families flocked with assiduous regularity, after which the attendees would mingle with friends and neighbors in a massive, collective social engagement. In addition, large numbers would go to daily mass and also attend the novenas, days of recollection, and missions that the parish produced each year. The liturgical year was redolent with customs and duties that permeated the Catholic’s life: Rogation Days and Ember Days, fasting and abstinence (including the famous “no meat on Fridays” prescription), Advent and Lent, statues in churches covered in purple during Lent, the somber solemnity of the requiem mass for funerals, the fast from midnight in order to receive communion the next day, the string of life – punctuating steps in one’s being – baptism, confession, first holy communion, confirmation, matrimony or ordination, and, finally, extreme unction. The importance of the Blessed Virgin Mary in one’s religious life was incalculable. And, when one needed a favor, it was to the saints Catholics went: to St. Blaise to cure us of afflictions of the throat, to St. Anthony of Padua to find something that was lost, to St. Lucy to cure us of afflictions of the eyes … and the list went on and on. U.S. Catholics in the post-World War II period were a confident, coherent, and dedicated group. The Church was the largest denomination in the country. It was proud of Pope Pius XII (and, later, of John XXIII). It was resolutely anticommunist. And it was exceptionally proud of people and things Catholic: Monsignor Fulton Sheen, Milton Berle’s rival on national television, John F. Kennedy, nationally prominent educators, politicians, writers, and athletes and, of course, the University of Notre Dame football team. The Church’s clergy and religious formed both a mysterious and an adored brigade. Bishops and monsignors wore bright, colorful attire; parish priests and priests of religious orders were swathed in black cassocks with or without cinctures, often with black birettas sitting atop their heads, and white, Roman collars around their necks; religious women (nuns) were enveloped in black (usually) garments, called habits, of many yards of cloth their heads (usually shaven) covered in a distinctive headdress. These were the clergy and religious of “Going My Way,” “The Belles of St. Mary’s,” and “Come to the Stable.” It was the respect to and the adoration of a Sister of Mercy sitting with a dying patient at St. Mary’s Hospital; a Sister of Notre Dame de Namur teaching fifty pupils to parse a sentence at St. Matthew’s School in San Mateo; it was the Religious of the Sacred Heart to whom students would curtsey at the Convent of the Sacred Heart in San Francisco or Menlo Park. It was the priest solemnly vesting for mass in the sacristy at Sacred Heart Church in Oakland, mumbling the prayers for each of the vestments put on. It was the fascination with the priest in the darkness of the confessional, pulling the sliding door in, each penitent to begin, “Bless me, Father, for I have sinned.” It was this incandescent Catholicism, it was a society literally saturated with the Catholic faith, it was the richness of sign and symbol in the sacraments and sacramentals of the Church that fascinated and attracted the Catholic laity. And from the younger members of that laity came an increasing number who wished to join the ranks of the clergy and religious. Thousands upon thousands of boys and girls and young men and women decided to enter the seminaries and novitiates in the United States to become priests, nuns, brothers, and monks.
Msgr. Harold Collins burns the recently paid off St. Cecilia’s mortgage. Inspired by Thomas Merton, increasing numbers flocked to the monasteries of contemplative orders. Seminaries for diocesan priests were filled to overflowing. Novitiates for the multiplicity of women’s religious orders had to expand. Those for men’s religious orders did likewise. The majority of those who entered did not stay the course, but the U.S. Catholic Church utilized the ministerial services of thousands of young men and women who took final vows or who were ordained. They staffed an ever-increasing number of parishes, hospitals, grammar schools, high schools, colleges, universities, professional schools, chaplaincies, and missions, both foreign and domestic. When I was at San Mateo’s Serra High School, from 1951 to 1955, I never had a lay teacher; all my instructors were diocesan priests. At the University of San Francisco I had, at most, a half-dozen lay teachers; all the rest were Jesuits. The authoritarian stance of the Church and its clerical and religious representatives, the heroic ambiance of the priests and nuns, and the moral imperatives they taught created solidarity among the faithful, whether or not all the imperatives were obeyed. Girls in grammar school or high school may or may not have thought that Sister Gertrude’s injunctions were sound — not to wear highly polished, black, patent leather pumps to a dance (because boys would be able to see up your skirt), nor to wear any clothing in which any part of your breasts may be seen, but they obeyed the injunctions. There may have been hours spent in high school retreats in the casuist discussions of “how far one had to go” in necking or petting before one committed a mortal sin, but such casuistry denoted such a moral dimension as the existence of sin. The ethnic clannishness of Catholics in the post-World War II Archdiocese of San Francisco was offset by their common faith. When one Italian-American friend of mine announced to his parents that he was marrying an Irish-American young lady, his mother bellowed, “Who’s going to feed you?” And he responded, “But, Ma, at least she’s Catholic.” Whatever the condition of U.S. Catholics in the socio-economic pecking order of the country up to World War II, their status after the end of the war was decidedly improved. Millions of Catholics had served in the armed forces, and this was a proof of the patriotism of U.S. Catholics. However, such anti-Catholics as Paul Blanchard were still able to sell millions of copies of books in the 1950s - books whose premise was that U.S. Catholics were fundamentally politically loyal to the Vatican. Nevertheless, JFK’s election to the presidency in 1960 seemed to put to rest this canard. Another aspect of the socio-economic improvement of U.S. Catholics was the post-World War II expansion of Catholics entering the professions and the upper reaches of business management. There certainly had been Catholic lawyers, doctors, engineers, accountants, and businessmen before World War II, but the more affluent period following the war and the extensive Catholic college, graduate school, and professional school system combined to turn the scions of ill-educated, working class U.S. Catholics into a prosperous middle class. Jesuit University of Santa Clara seemed to specialize in engineers, while its rival, the University of San Francisco, was known for turning out lawyers and judges. For many years, the fire and police departments of U.S. cities had been filled with Catholics. During the post-World War II period, other areas of civil service and the field of education became heavily Catholic as well.
Yet another aspect of the U.S. Catholic socio-economic “upgrade” of the post-World War II period was the rising intellectualism of young Catholic men and women, particularly those attending Catholic colleges and universities. The more-or-less docile subservience to the clergy had diminished. A fascination with French Catholicism, as opposed to more apologetical English Catholicism, was a marked feature of the intellectual U.S. Catholic. Commonweal was preferred to the Sacred Heart Messenger. But the favorite publication was Jubilee - a magazine that featured the chic, intellectual new world of Catholicism, with its interest in liturgy, the novels of Greene, Waugh, Mauriac, and Bernanos, the Eastern rites. So dynamically important was this periodical to young Catholics in the 1950s and 1960s that it led my friend, Kevin Starr, a fellow student at the University of San Francisco, to ask each young lady whom he dated, “Do you read Jubilee?” In San Francisco, many of those who resonated to these new intellectual trends and to the liberal ideas on social justice that accompanied them would congregate at the Junipero Serra Book Store on Maiden Lane, which was to local Catholicism what City Lights Book Store was to the beatniks in this city. And, then, beginning in the mid-1960s, “poof,” it was gone. A substantial body of Catholics no longer practiced their faith. Tens of thousands of priests and religious sought release from their vows or just left the clerical or religious state without such release. Many Catholics excoriated their Catholic religious upbringing, calling themselves “recovering Catholics.” There was no longer any unanimity on such issues as birth control or abortion. The Church was looked upon as “out-of-sync” with the world’s views - a dysfunction that was blamed on the pope and the Vatican curia. The symbols, practices, and sacramentals of the past evaporated. The liturgy was not only in the vernacular, but vastly changed. What had happened to cause such a seismic shift in the tectonic plates of U.S. Catholicism? There were, in my opinion, three reasons for the massive changes that beset U.S. Catholicism beginning in the mid-1960s. First was the extraordinary change that began in the early- and mid-1960s in U.S. society as a whole. The transformation was most visibly seen in the revolt of the young, the civil rights and anti-war demonstrations, and in the Nihilism of the hippies. What had been a relatively secure and content society for the two decades following World War II turned into an anti-authoritarian, often violent, and promiscuous society. Second, there occurred, as noted above, a shift in the immigrant Catholic status from beleaguered minorities, working men or farmers, ill-educated, living in ghettoes in a hostile world (North Beach for Italians, the Mission and the Sunset for Irish) to a well-educated and more affluent U.S. Catholic population. And, whereas, up to the early- or mid-1960s, these immigrants wore their Catholicism as a badge of separateness, living in a stable, comfortable, familiar world around the parish church, their world defined by the parish boundaries, they now had emerged from these ethnic ghettoes, lived in relative harmony in a multi-cultural world, and no longer reveled in their separatism. These two dramatic transformations - one in general society, the other among U.S. Catholics coincided with the Second Vatican Council, which would help rent the Catholic Church into factions. It will probably take another century before historians will be able to assess the impact of Vatican II: the dichotomy between what the council fathers intended and what the interpretation of their decrees would be. In the more than a third of a century since the Council ended, its decrees and its “spirit” have been cited in endless disputes between the so-called liberal Catholics and their conservative rivals. What the Council did do - whether by intention, which is unlikely, or by having its mandate for certain reforms hijacked by those who wished to see the Church’s norms guided by those of the world around it - was to create the quintessential “cafeteria Catholic,” surrendering the respect for and the general docility to the body of Catholic dogma and moral prescriptions. Those Catholics who had not turned their backs on their baptismal faith increasingly felt free to pick and choose among the Church’s dogmatic, moral, and disciplinary teachings. As a result, the U.S. Catholic Church is no longer the political, social, and moral force it was in the post-World War II period. A depressed failure of the will has consumed its episcopal leaders; its priests have been tarnished by scandal, even if only by a small fraction, its laity becoming more estranged and more involved in acrimonious wrangles. The “reformers” within the U.S. Catholic Church have utilized their capture of the national bureaucratic agencies to strip away the former wealth of ritual, symbolism, and sacramentalism that was so much part of the Church until the Second Vatican Council. Benediction has become a rare rite. Catholic schools closed. Confessionals are empty. The illuminating Catholic adherence to life in its teaching on abortion, euthanasia, and cloning is scorned. Life is in a constant flux, and the ways of the Holy Spirit are mysterious. One can only hope that the transformation of the immigrant U.S. Catholic Church during the second half of the twentieth century into one that becomes much more integrated into society as a whole will produce an even more vigorous, vital, and holy Catholic Church. But, no longer will someone identify himself or herself as coming from St. Paul’s Parish. No longer will students at the University of San Francisco stand up before the classroom crucifix and say a prayer before class begins. No longer, except for certain suburban areas, does one mingle with one’s friends and neighbors after Sunday mass. No longer does one see a statue of the Sacred Heart of the Blessed Virgin in the home of the laity. What will arise from these “bare ruined choirs”?
Charles A. Fracchia teaches at City College of San Francisco and at the University of San Francisco. He is the author of three books on the history of San Francisco and is the president of the San Francisco Museum and Historical Society.
14
Catholic San Francisco
July 30, 2004
Who’s the culprit?
Too high a price to pay A political-scientific elite has unleashed a propaganda barrage charging that mindless religious zealots are trying to block life-saving stem cell research. That is false. Not even the most ardent pro-life advocates oppose stem cell research. But we do oppose research that creates, manipulates and then destroys human embryos. “You shall not kill the embryo …” says the Didache, a book of teachings used by the Church in the first century. That was an enlightened teaching then. It still is. Human embryos are human – that is precisely why they are so valuable in research – but scientists need not create and then destroy this human life to obtain stem cells. They have an alternative. Since the 1980s, adult stem cells have been used to treat leukemia, and some of the most promising recent research has used these cells. This news has been obscured, if not hidden, by the hype surrounding embryonic stem cells, according to Michael Fumento, a senior fellow at the Hudson Institute and author of “BioEvolution: How Biotechnology is Changing Our World.” Adult stem cells are being used to repair damaged heart muscle, treat cancer, and help quadriplegic animals to walk again, Fumento says. The advocates of using human embryos as guinea pigs minimize the importance of adult stem cells while enthusiastically promoting their agenda. They talk about curing Alzheimer’s and an astonishing array of other illnesses. Their claims are breathtaking, promising “profound scientific breakthroughs that could provide treatments for Parkinson’s disease, heart disease, Lou Gehrig’s disease and many forms of cancer … tremendous potential [and] the possibility of help for those who have suffered spinal cord injuries or who are living with cancer, heart disease, Parkinson’s disease, MS and a host of other illnesses too numerous to name.” This rhetoric has an oddly familiar ring. Promoters of new drugs and treatments have made similar claims about medical “advances” that went nowhere, leaving a landscape littered with broken promises and broken hearts. A good example is interferon, a cancer cure that never cured cancer. In 1980, the Washington Post reported, “Scientific laboratories around the world are racing to produce interferon … In the late 1940s, the successful purification and mass manufacture of penicillin transformed health and the drug industry … Many scientists believe that interferon will be similarly revolutionary.” It wasn’t. The hopes of millions of cancer patients soared only to crash in despair when interferon failed to live up to the hype. Now, victims of a wide variety of diseases are listening eagerly to the drumbeat of publicity about embryonic stem cell research. Will their hopes be fulfilled? When people of faith speak out in defense of human embryos, we are asked why we care about “a few cells in a dish” as one advocate of embryonic stem cell research put it. Joni Eareckson Tada, a quadriplegic since 1967, answers that question: “life is sacred even in this brave new world of biotech research.” Ms. Tada knows that stem cell research could lead to a cure for her spinal cord injury, but when it comes to embryonic or adult stem cell research, she says, “The question should not be which is more promising? Instead, what is right and good for our future?” Science cannot answer Ms. Tada’s question. It does not tell us what is right and good. All it says is: “We can do it, so we will do it.” That was the rule at Los Alamos when the great minds of Physics created the scientific marvel of the 20th century: the atomic bomb. Those scientists had great skill but no moral compass. “When you see something that is technically sweet, you go ahead and do it and you argue about what to do about it only after you have had your technical success. That is the way it was with the atomic bomb,” said J. Robert Oppenheimer, a leader of the project. Technical success came and after he had time to think about it, Oppenheimer said, “In some sort of crude sense, which no vulgarity, no humor, no overstatement can quite extinguish, the physicists have known sin … ” By then it was too late. Atomic bombs had killed hundreds of thousands of people in Hiroshima and Nagasaki. During the development of those bombs, no one at Los Alamos stood up and said: “Yes, we must win the war but this is the wrong way to do it. It is a sin to create a weapon that kills hundreds of thousands of people indiscriminately. This is too high a price to pay.” Today, the advocates of embryonic stem cell research need to hear that sort of message: “Yes, we must find cures for all these diseases, but it is a sin to turn human embryos into research animals. That is too high a price to pay.” PJ
With your recent editorial on S.B. 1779 (July 16) I would find it most interesting and informative if in an upcoming issue you would list the state senators and assembly persons who voted for this bill. You may have published this in the past but I must have missed it and it would be timely to reprint it for your readership. John F. Quilter Brisbane Ed. Note: S.B. 1779 was introduced by Senators John Burton (D - San Francisco) and Martha Escutia (D - Montebello). Principal Assembly co-authors were former Assembly members Kevin Shelley (D – San Francisco) and Rod Pacheco (R – Riverside). The bill passed without opposition.
Deep into prayer
ernment inquiries from both the U.S. and U.K. published reports confirming that there was in fact a connection between Saddam Hussein and WMD’s. Both reports agreed with one of the basic facts stated by President Bush in his State of the Union speech. Namely, that “...Hussein recently sought significant quantities of uranium in Africa.” Over the past year, the angry chorus calling President Bush a liar has been deafening. Turns out, our President told the truth. I’m sure his opponents will quickly repudiate their own false accusations about his integrity. Eric Stark San Mateo
L E T T E R S
Dr. Alex Saunders offers the worst idea since the chad ballot (Letters – July 16). He proposes that the quiet four minutes during the collection be filled with a religious infomercial with someone instructing us on “The Law of Nature vs. Natural Law,” or how “good vs. bad” differs from “right vs. wrong”. Amazingly, he justifies this by saying, “We are, after all, captives in the church (during this time).” I attend church at my parish every Sunday. During Mass we sing several hymns, sing the Gloria, shake hands, slap backs, kiss the ladies during the Sign of Peace. At times we look a lot like the Lawrence Welk Show. I don’t object to this, but that quiet, peaceful time during the collection is the only time I have to talk to God, to pray – which is why I came in the first place. Take that away and I might as well stay home and watch the Mass on T.V. where there is abundant time to pray. Then, on Monday morning, I can give my weekly collection contribution to the first homeless person I encounter. Robert Riordan Redwood City
Uranium claim Isn’t this interesting? Last week, gov-
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A priest of hope
Many of you may not know that Monsignor Thomas Merson, who passed away this May, held a special place in his heart for the men of San Quentin. In his office, he kept a picture of some of us who have had the privilege of serving at Our Lord’s Table with him. And as you all know, Monsignor Merson will be missed by everyone who knew him. He was a true friend and brother, a shining example of Christ’s love. He always took the time to share his love of Christ with the men here at San Quentin. We had the pleasure of him celebrating the Jubilee Mass for Prisoners with us in 2000, as well as many visits throughout the years with Archbishop Levada, Archbishop Quinn, and Tom’s occasional surprise visits. He always brought with him a spirit of courage and hope to the men behind these lonely prison walls – Even reminding us how the Lord came to save and love us. He wrote a few of us on a regular basis sharing himself and sharing his friendship. His letters reminded us that we were in his prayers at daily Mass. Recently, before he died, he reminded us that he held us in extra special prayer as he had many occasions to drive 101 and would intentionally look towards San Quentin to say a prayer for his friends. Even though he wasn’t here as often as he wished, he always shared his zest for life with us through stories and special prayers for us on his trips to Rome, France and the Holy Land. He often spoke of the future to instill hope for us. Tom will be remembered for always being there to lift us up. Monsignor Merson truly fulfilled Christ’s words for us, “For I was . . . a stranger and you welcomed me . . . in prison and you visited me.” We know that Monsignor Merson is with Christ who called to him, “Come you who are blessed by my Father. Inherit the kingdom prepared for you . . . whatever you did for one of these least brothers of mine, you did for me.” Leonard Rubio San Quentin State Prison
Lawrence third century feast – Aug. 10 One of seven Roman deacons, Lawrence distributed alms to the poor. The deacons and Pope Sixtus II were arrested Aug. 6, 258, during the Crosiers persecution of Valerian. All but Lawrence were martyred by the next day. When Rome’s prefect demanded church funds from Lawrence, the deacon assembled the poor and said, “This is the treasury of the church.” On Aug. 10, the prefect began roasting Lawrence on a gridiron, thinking it would break him. But, according to legend, he asked to be turned and roasted on the other side. Saints for Today
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The Catholic Difference William F. Buckley, Jr., once wrote that “the moral curiosity of Richard John Neuhaus is one of the country’s most important assets.” A lot of the country became aware of that twenty years ago, when Neuhaus’s seminal book, The Naked Public Square: Religion and Democracy in America, was first published. The book’s title injected an enduring image into our national conversation about Church-andstate. Where stands that debate, twenty years on? The Naked Public Square brilliantly analyzed a discomfort that many Americans felt but couldn’t quite identify precisely. Something seemed out-of-kilter in the matter of Church-andstate; but what was it? Neuhaus argued that what the Framers intended as one constitutional “religion clause” – in order to foster the free exercise of religion in the United States, the Federal government will not sponsor a national church– had gotten divided into two “religion clauses.” Once “no establishment” and “free exercise” were sundered, the organic connection between forbidding an established national church and encouraging the free exercise of religious faith was lost. Then the “two clauses” were put into competition with each other. And, over the course of several decades of wrongheaded Supreme Court jurisprudence, “no establishment” claims became trumps, in the sense that many “free exercises” of religion, once thought entirely constitutional, were deemed violations of “no establishment.” The annual fracas over crèches in public parks at Christmas is but one of many examples. Father Neuhaus (or Pastor Neuhaus, as the Lutheran-nowbecome-Catholic then was) thought this was not only wrong as law; he thought it was bad news for democracy. What would
happen to our democracy, he asked, if the most deeply held convictions of the American people – their religious convictions – were ruled out-of-bounds in the “public square” where Americans decide how we ought to live together? Debate would be weakened, even deracinated; democratic commitments would atrophy; believers would become, in time, second-class citizens. So it was in everyone’s interest – believers and nonbelievers alike – to protect the right of all citizens to bring the most profound sources of their moral judgments into public life. In a distinguished writing career spanning more than four decades, Richard Neuhaus has been known to wield a sharp pen from time to time. The Naked Public Square, however, was a notably irenic book. It welcomed the courage of evangelical Protestants who had “tripped the alarm” alerting the rest of the country to the encroachments of state-sponsored secularism. Yet Neuhaus acknowledged that many evangelicals lacked a “public” vocabulary that would translate their convictions into terms that non-evangelical Christians (and non-believers) could understand and engage. Similarly, Neuhaus recognized that non-believers in America can feel like strangers in a strange land, and that believers are sometimes responsible for that. At the same time, he urged non-believers, and those members of the Jewish community who had historically supported the “naked public square,” to grasp one of the great truths of late modern history – that the worst regimes of the twentieth century were precisely those that had driven biblical religion out of public life in the name of race (Nazism) or class (communism). The Naked Public Square reconfigured, and in some
sense it reignited, the Church-state debate in America. It is less certain that it successfully changed the default secularism of government. Several commentators have noted that, in dramaGeorge Weigel tizing Franklin D. Roosevelt’s war speech to Congress on December 8, 1941, at the new World War II Memorial in Washington, the designers left something out. Just before asking for a declaration of war against Japan, President Roosevelt said, “With confidence in our armed forces – with the unbounding determination of our people – we will gain the inevitable triumph. So help us God.” The last four words do not appear on the memorial. Not because there isn’t room. And not, I suspect, because somebody forgot. Rather, God got airbrushed from Roosevelt’s speech because, for all its success in clarifying the nature and stakes of the Church-state debate for American democracy, The Naked Public Square hasn’t – yet – changed the default position that tilts toward a genteel establishment of secularism as the official national ideology. Which suggests that The Naked Public Square will be just as important twenty years from now as it was twenty years ago. George Weigel is a senior fellow of the Ethics and Public Policy Center in Washington, D.C.
Coming of Age
The trouble with forbidden fruit My oldest son, now almost 20, approached his 17th birthday with a sense of triumph. Over me, naturally. “You know, Mom, when I turn 17 I can go to R-rated movies,” he crowed, and added before I could say what he knew I was going to say, “If I pay for them with my own money.” True enough. He had a car. He had a job. He could do that. About four months later he finally got around to it — and thought the movie was really lousy, by the way. My middle son recently journeyed through the same birthday and made the same claim in the same triumphant tone of voice. And a couple of months later, he’s still not made it either. It’s funny how that works, isn’t it? If it’s forbidden, there’s nothing more attractive. Once it’s permitted, who cares? I guess that’s why they call it forbidden fruit. It looks luscious from a distance, but up close, who knows for sure? Maybe, or maybe not. Life is funny that way. What we’re not able to do seems so much more fun than what we can do. The goals we haven’t reached seem so much more exciting than the boring place we’re in right now. You’ve probably experienced both sides of this. Nothing
seemed more exciting than being able to drive on your own — until three months later when you’d had your fill of driving to the grocery store for Mom or taking your brother to soccer practice. I vividly remember being in fourth grade and thinking that the eighth grade girls were the most glamorous, mature beings on planet Earth, scarcely able to imagine that one day I, too, would be in their number. But, no sooner than I knew it, I was in ninth grade, and eighth-graders looked like pipsqueaks, while seniors were our idols; we couldn’t imagine that we ever thought being in eighth grade was cool, even for a second. Don’t worry. Adults experience this too. They’re always looking at other people’s lives with envy or imagining that they’ll be happy when the weekend comes, or vacation comes, or they get a new job, or they retire. And before they know it, they “are” retired, with only one final — really final — goal in front of them, and a lifetime of thinking about the other side of the fence and its greener grass behind them. It’s exciting and fun to work toward goals. The anticipation of the future is what keeps us going. But the sometimes less-than-shiny reality of a goal that’s met can depress us. Don’t let it. Learn a lesson from it instead — maybe a couple of lessons.
First, it’s really important to live in the present. A wise person once said to me that if you spend your life wishing for the good things in the future, you’ll end up wishing your life away. Amy Welborn Second, knowing this about life might help you make tough moral decisions. After all, most of our difficult choices are difficult because what’s on the other side is so enticing. If you’re faced with that kind of choice, it might help you to remember all the times in the past you’ve finally been allowed to pick some formerly forbidden fruit and found it tasted not sweet but rather ordinary instead, and maybe not worth the trouble it took to pick it in the first place. Amy Welborn is a popular columnist and author of “The Loyola Kids’ book of Saints.”
Spirituality
The therapy of family, community, and church Thirty years ago, Philip Rieff wrote a book entitled, The Triumph of the Therapeutic. In it, he argues that the widespread need for private therapy today exists mainly because community has broken down. In societies where there are strong communities, he contends, there is much less need for private therapy; people can more easily live with or work out their problems through and within the community. If Rieff is right, then the answer for at least some of the problems for which we seek professional therapy today is fuller participation within community life, including church life, rather than private therapy. We need, as Parker Palmer suggests, the therapy of a public life. What is meant by this? How does community heal and strengthen us? In caption, community (life beyond our private selves and private intimacies) is therapeutic because it draws us outside of ourselves, gives us a steadying rhythm, helps us feel ordinary, and connects us with resources beyond our private helplessness. Simply put, to participate healthily within community and family takes us beyond the pathology and fragility we so often sense within the recesses of our own souls. Community steadies us. It has a rhythm and regularity that helps calm and make ordinary the feelings of disorientation, depression, paranoia, and obsession which can wreak havoc in our private lives. Participation in community gives us
clearly defined things to do, regular stopping places, and regular events to structure and steady us. This is a commodity that no therapeutic couch can provide. Beyond this, community links us to resources that can empower us beyond our own helplessness. What we dream alone, remains a dream. What we dream with others can become a reality. This may seem abstract, so let me try to illustrate it. While doing doctoral studies in Belgium, I was privileged to be able to attend the lectures of Antoine Vergote, a renowned psychologist and doctor of the soul. I asked him one day how one should handle emotional obsessions, both within oneself and when trying to help others. His answer surprised me. He said something to this effect: “The temptation you might have, as a priest and a believer, is to simplistically follow the religious edict: ‘Take your troubles to the chapel! Pray it all through. God will help you.’ It’s not that this is wrong. God and prayer can help. But obsessional problems are mainly problems of over-concentration — and over-concentration is broken mainly by getting outside of yourself, outside your obsession. So, to break an obsession, get involved in public things - from entertainment, to politics, to work. Get outside of your closed world. Enter more into public life!” He went on, of course, to distinguish this from the simplistic temptation to simply bury oneself in distractions and work. His advice here is not that one should run away from
painful inner issues, but that solving one’s inner private problems is also, and sometimes massively, dependent upon outside relationships, both of intimacy and of a more public nature. Thus, for example: Father For 16 years I taught at a Ron Rolheiser theological college. Many is the emotionally unstable student, fraught with every kind of inner pain and unsteadiness, who would show up at that college and slowly get emotionally steadier and stronger during his or her time there. That new strength and steadiness came not so much from the theology courses themselves, but from the rhythm and health of the community life within the college. These students got well not so much from what they learned in the classrooms but by participating in the overall life of the college itself. The therapy of community life helped heal them. How? The rhythm of community, its constant interaction, its regularity, its demands, its common prayer, its common ROLHEISER, page 17
JOHN EARLE PHOTO
The “naked public square,” twenty years later
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EIGHTEENTH SUNDAY IN ORDINARY TIME Ecclesiastes 1:2; 2:21-23; Psalm 90:3-4, 5-6, 12-13, 14, 17 Colossians 3:1-5, 9-11; Luke 12:13-21 A READING FROM THE BOOK OF ECCLESIASTES (ECL 1:2; 2:21-23) Vanity of vanities, says Qoheleth, vanity of vanities! All things are vanity! Here is one who has labored with wisdom and knowledge and skill, and yet to another who has not labored over it, he must leave property. This also is vanity and a great misfortune. For what profit comes to man from all the toil and anxiety of heart with which he has labored under the sun? All his days sorrow and grief are their occupation; even at night his mind is not at rest. This also is vanity. RESPONSORIAL PSALM (PS 90:3-4, 5-6, 12-13, 14, 17) R. If today you hear his voice, harden not your hearts. You turn man back to dust, saying, “Return, O children of men.” For a thousand years in your sight are as yesterday, now that it is past, or as a watch of the night. R. If today you hear his voice, harden not your hearts. You make an end of them in their sleep; the next morning they are like the changing grass, which at dawn springs up anew, but by evening wilts and fades. R. If today you hear his voice, harden not your hearts. Teach us to number our days aright, that we may gain wisdom of heart. Return, O Lord! How long? Have pity on your servants! R. If today you hear his voice, harden not your hearts. Fill us at daybreak with your kindness, that we may shout for joy and gladness all our days. And may the gracious care of the Lord our God be ours; prosper the work of our hands for us! Prosper the work of our hands! R. If today you hear his voice, harden not your hearts.
A READING FROM THE LETTER OF SAINT PAUL TO THE COLOSSIANS (COL 3:1-5, 9-11) Brothers and sisters: If you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in God. When Christ your life appears, then you too will appear with him in glory. Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry. Stop lying to one another, since you have taken off the old self with its practices and have put on the new self, which is being renewed, for knowledge, in the image of its creator. Here there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all. A READING FROM THE HOLY GOSPEL ACCORDING TO LUKE (LK 12:13-21) Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.” He replied to him, “Friend, who appointed me as your judge and arbitrator?” Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” Then he told them a parable. “There was a rich man whose land produced a bountiful harvest. He asked himself, ‘What shall I do, for I do not have space to store my harvest?’ And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’ Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”
The Fifth Commandment Q. Is the proper translation of the understood in that context. When ancient fifth commandment “Thou shalt not kill” Hebrews killed a rebellious slave, for or “Thou shalt not murder”? example, or killed another in revenge for A. The commandment, as passed killing one’s relative, it was not considered down in Hebrew tradition, probably does immoral. Just as the commandment itself mean murder, the deliberate immoral killing was meant to protect human life in of another human being. Israelite society, so murder was not a priFirst of all, to claim it provate affair; it weakened the whole Hebrew hibits all killing would community, and in the fly against what were name of that commuunderstood as the nity could be avenged. teachings of God What is forbidthroughout Old Testament den, therefore, is all times. Killing animals (ritukilling that is not ally or for food) and someexplicitly authorized times even humans (in war, Father John Dietzen within the framework of tribal retribution, etc.) often God’s commands. The was seen as not only approved but required. commandment has no direct connection, There is more to it than that, however. for example, with killing animals, killing The Decalogue did not make up the whole enemies in war or capital punishment. body of law for the Jews. For example, they I hope it doesn’t need saying that do not touch on many personal moral our attitude, at least as Christians, toward responsibilities. Rather they focus on these latter killings has gone far beyond actions that protect the needs and good of ancient Israel. The teaching, example and the community, the violation of which could laws imposed on us by Jesus Christ drasinjure the covenant between God and his tically change the way we see our obligapeople or between the people themselves. tions to our human brothers and sisters as The commandments are in fact sim- common children of God. ilar to the general human experience we In addition, we have learned much in find echoed in the laws of other ancient human society over the centuries about other, communities. A society whose members more humane and effective ways of dealing routinely lie, murder, violate marriages, with human wrongdoing than resorting to steal or destroy another’s property or rep- “an eye for an eye.” It is, other countries have utation will soon destroy itself. discovered, not only inhuman, but counterThe fifth commandment must be productive.
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QUESTION CORNER
Scripture FATHER BILL NICHOLAS
A Christmas Carol for Ordinary Time At the risk of being caught out of sea- work; and we all know the awesome task son, we’ve all heard this story before. of providing for one’s family. We see a Ebenezer Scrooge, the miser of direct contrast in the rich fool and in Dickens’ “A Christmas Carol” is being Jacob Marley, whose concerns for matewarned by the miserable spirit of his for- rial security are focused only on themmer partner, Jacob Marley, to change his selves – hence the description of such ways lest he suffer the same fate. In individuals as misers. what was intended to be a compliment The issue is in the direction toward Scrooge comments to Marley’s Ghost: which these concerns are aimed. The “You were always a good man of busi- accumulation of material goods is a fact ness.” To this, Marley replies: “Mankind of life and, from time past, the world we was my business. The common welfare live in makes personal and financial was my business; charity, mercy, for- (ergo material) security a basic need and bearance, and benevolence, were, all, concern. The readings from Ecclesiastes my business. The dealings of my trade and the Gospel express the miserable were but a drop of water in the compre- cynicism of one who lives only for onehensive ocean of my business!” self. St. Paul, in his letter to the The true Colossians calls on essence of us to focus on Marley’s misery is “higher realms” powerfully and Ambition for material and to put aside hauntingly seen in the concerns of the the vision Scrooge gain is not condemned, earth. The sum of has of the countit all is that we are less phantoms but such ambition must called to have a “wandering hither vision that goes and thither in rest- ultimately be focused on beyond ourselves less haste, and – to our families, moaning as they the generosity we as our community, went.” Having our Church and failed in their own ultimately to our Christians are called to lifetimes to show God. Ambition for compassion, they material gain is not are, instead, show, especially to the condemned, but weighed down by such ambition material concerns, poor and those in need. must ultimately be to which they are focused on the now chained for generosity we as all eternity, doomed to powerlessly Christians are called to show, especially observe the human misery they so to the poor and those in need. ignored in their lifetimes. “The misery Dickens may well have had this of them all was, clearly, that they sought Sunday’s Gospel in mind when he to interfere for good, in human matters, developed the moral foundation for “A and had lost the power forever.” Christmas Carol”; and the story of All three readings of the 18th Sunday Ebenezer Scrooge’s moral conversion of Ordinary Time lend themselves to a can well lend itself to the sentiments of declaration of the futility of selfishly the readings presented to us on the 18th accumulating material possessions for Sunday of Ordinary Time. The rich fool their own sake, sacrificing our integrity could easily be substituted for Ebenezer as Christians at the altar of avarice and Scrooge in its moral dilemma, if not in ambition. Invariably one’s focus is its solution as the potential end for wrenched away from Christ and more to Scrooge should he not change his ways. the accumulation, maintenance and pro- The first reading from Ecclesiastes tection of material goods. could very well be the Lament of Jacob The message from Holy Scriptures Marley and the countless phantoms cannot, however, be said to be against when faced with an eternity of wanderproviding oneself with personal securi- ing the earth, locked and chained to the ty. There is no condemnation for ambi- very vanities with which they wasted tion. Rather such ambition is vanity if it their lives. Finally, the reading from is devoid of any semblance of generosi- Colossians, Ebenezer’s final resolution ty. The tendency for any concern for after the visit of the three spirits – material goods, no matter how justifi- “mankind [is] my business.” able and necessary, can easily consume Christmas was an appropriate context us, causing us to so focus within our- for Charles Dickens in the fable he presselves and our own needs and ambitions ents in “A Christmas Carol” just as that the generosity we are called to share Christmas, in the sense that we celebrate as Christians is nothing more than a Dickens, is the ideal time to celebrate a void. spirit of generosity. However, we as The Apostles, themselves, are por- Christians must look beyond a particular trayed as having to deal with the admin- day or season (even a particular author) istration of material goods in order to to see that we are called to that same genprovide for the needs of the community erosity throughout the year. We are (Acts 4:34-35). Today the Church called to always recognize the ultimate throughout the world must face the task vanity of worldly ambitions and to “set of the administration of material goods our heart on what pertains to higher so as to finance the work of a diocese, realms.” and in some cases, assist other churches Fr. Bill Nicholas is a parochial vicar in need. Religious communities must at Nativity Parish, Menlo Park. concern themselves with the “accumulation of wealth” in order to finance their He was ordained in 2001.
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ORDINARY TIME
Catholic teaching in the public square – Part II In their May, 2004, letter to Cardinal McCarrick, 48 Catholic members of Congress raised their concerns about being singled out for their stance on abortion, their “prochoice” position, while their support for many other aspects of the social teaching of the Church places them on the side of “pro-life” concerns in a variety of ways: “If Catholic legislators are scorned and held out for ridicule by Church leaders on the basis of a single issue, the Church will lose strong advocates on a wide range of issues that relate to the core of important Catholic social teaching.” It is necessary to clarify this important point. On the one hand there are people who develop “scorecards” of Catholic teaching, on which a “pro-choice” politician who supports many important aspects of Catholic social teaching, but is pro-abortion, will get a “high” mark of 80% or 90% support for Catholic teaching. At the same time, a “pro-life” politician who is also pro-death penalty, pro-Iraq war, etc., will be ranked “low” on a “support for Catholic teaching” index. The implication here is that all Catholic teaching has the same “rank” in terms of its obligation upon the Catholic conscience. The accusation of “single issue” politics is usually intended to marginalize the accused from the political mainstream of American life, where there are so many important issues of concern to the creation and maintenance of a just and beneficent society. Since the concern is raised about Catholics [and especially Bishops] falling into the “single issue” trap, it might be useful to recognize the reality of our political choices. While most of us are concerned about a fairly broad range of issues, we tend to become particularly energetic about a few: environment, housing, health care, war and peace, abortion. Parenthetically, since the letter to Cardinal McCarrick was signed by 48 Democratic members of Congress, it may not be out of place here to recall a recent example of “single issue” politics offered by the Democratic presidential campaign. In the press reports about a rumored invitation to Republican Sen. John McCain to become a running mate for Vice President on the Democratic ticket, the single condition for acceptance by McCain was that he would guarantee he would not appoint any judge who would overturn the Roe v. Wade decision! Some people fear that giving abortion (and euthanasia) a special place in Catholic moral and social teaching could result in undervaluing Church teaching on a variety of important issues, issues like war and peace, the death penalty, outreach to the poor, and the like. But Catholic social teaching is always careful to draw the necessary dis-
tinctions, and to allow for legitimate diversity in the application of its guidance in concrete situations. Nevertheless it is clear from Church teaching itself (sometimes its use for “political” advantage obscures this) that not all moral or social issues have the same moral standing as abortion. For example, if a Catholic were to disagree with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not with regard to abortion and euthanasia. Recognizing such diversity does not rob the thoughtful guidance provided by Church teaching on these other issues of its intrinsic value. In his 1995 Encyclical Letter Evangelium Vitae (“The Gospel of Life” no. 62) Pope John Paul II taught that “direct abortion, that is, abortion willed as an end or a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written Word of God, [as] transmitted by the Church’s Tradition and taught by the ordinary and universal Magisterium.” This teaching, he says, was implicit in Sacred Scripture, whose many texts “show such great respect for the human being in the mother’s womb that they require as a logical consequence that God’s commandment ‘You shall not kill’ be extended to the unborn child as well” (no. 61). Consider these texts from the Old Testament, for example. At the beginning of the Book of the Prophet Jeremiah, we read: “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jer. 1:5). Psalm 139, a hymn to the all-knowing and ever-present God, says: “You formed my inmost being; you knit me in my mother’s womb” (Ps. 139:13). The New Testament too testifies to this teaching implicit in Sacred Scripture quite dramatically in the Gospel account of the meeting of the two mothers, Elizabeth and Mary, and their two sons, John the Baptist and Jesus, still hidden in their mothers’ wombs (see Luke 1:39-45). Since the earliest days of Christianity, the Church has taught the evil of abortion and infanticide, widely practiced in the Greco-Roman world of that time. The clear and unanimous tradition of the Church has only in recent decades been challenged in practice. In order to preclude
Archbishop William J. Levada
confusion among Catholics, Pope Paul VI had already declared this tradition “unchanged and unchangeable.” Pope John Paul II, after consultation among the Bishops of the world, declared on his apostolic authority in Evangelium Vitae that this moral doctrine was part of the patrimony of faith taught infallibly by the universal ordinary Magisterium of the Church, i.e., the College of Bishops united in their teaching throughout history and throughout the world. A Catholic, to be in full communion with the faith of the Church, must accept this teaching about the evil of abortion and euthanasia. The Encyclical Letter Evangelium Vitae, with reference to judicial decisions or civil laws that authorize or promote abortion or euthanasia, states that there is “a grave and clear obligation to oppose them by conscientious objection” (no. 73). Moreover, it says that “in the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is never licit to obey it, or to take part in a propaganda campaign in favor of it, or vote for it.” How to apply these important principles in the context of American society and political life can and does pose complex challenges, for voters and government officials alike. It seems important that we not rush to judgment about the state of our neighbor’s soul and his worthiness to receive Holy communion; rather, let each one of us examine our own conscience about how we can best understand the teaching that the Holy Spirit teaches through the Church’s Magisterium, and put it into practice.
Most Reverend William J. Levada Archbishop of San Francisco
Guest Commentary
Three important Constitutional words When Ronald Reagan was called home, I had occasion to reflect upon my service as his constitutional legal counsel. Reagan, a man of authenticity, often would say that the Constitution’s three most important words were, “We the people.” This phrase captures several vital aspects of our government: We are created equal under God — no one has an entitlement to govern. And ultimate questions of policy — how we are to live together — are to be decided in conversation with each other in legislative assembly. Some matters will be self-evident. Jefferson included in this category the inalienable rights to life, liberty and the pursuit of happiness. As Catholics, the moral reality of life’s origin in the divine directs us to affirm life at every stage. So too, the Catholic tradition helps us see the line between liberty and license, crossed not only when we physically harm others but also when we degrade the human personality. Not surprisingly, then, “we the people” in legislative chamber chose to ban partial-birth abortion and limit the commercial, Internet distribution of pornography. Unfortunately, recent judicial rulings have forgotten Reagan’s three most important words. Judges have substituted their judgment for that of the people’s representatives. In the partial-birth case, a federal trial judge in San Francisco enjoined the enforcement of the ban. Likewise, the U.S. Supreme Court now has blocked enforcement of the Child Online Protection Act.
Besides running against common sense, these cases have disturbing aspects. First, in both, the laws before the judges were repeat efforts of legislative bodies. Second, the judges gave virtually no deference to legislative fact-finding and policy. Four years ago, the U.S. Supreme Court invalidated a Nebraska limitation on partial-birth abortion. Too broad, said the justices, and maybe the law needs a health exception. Congress listened carefully and drafted a new federal ban, signed by President Bush, which plainly described and banned only the singularly gruesome partial-birth procedure, and with ample medical evidence established that the procedure is never necessary to preserve a mother’s life or health. The judge’s response: “Congress’ legal conclusions ... is (sic) not entitled to deference by this court.” Congress got the same judicial back of the hand when, having had an earlier effort to legislate against Internet porn declared unconstitutional as a violation of free speech, it followed the court’s instructions on fixing the law. The earlier law, said the justices, covered too much, so Congress narrowed the scope of the new law just to those who knowingly use commercial Web sites to spread pornography to minors and who fail to put this material behind age verification screens. Scarcely different from keeping obscene and near obscene magazines behind the counter at the pharmacy. And Congress narrowly defined material harmful to minors, such that anything that remotely could be said to have literary, artistic, political or scientific value would be unaffected.
Not good enough, said the justices. Better for parents to purchase software that filters out unwanted material. “We the people” asked for help protecting our children. And filters don’t cut it. Douglas W. Kmiec Filters don’t always work; they impose a cost 100 times greater than adult verification; there are more computers in the world than the one in your family room; and, from the standpoint of free speech, filters often stop too much. No matter, said the court. If parents used filters the law would be unnecessary and “adults without children may gain access to [pornography] without having to identify themselves or provide their credit-card information.” What happened to the inalienable right to life and the compelling interest to protect minors from harmful material? Both, it seems, were jettisoned by an unfortunate judicial disregard for three important words.
Rolheiser . . .
More specifically for us as Christians: The therapy of community life also means the therapy of an ecclesial life, church life. We become emotionally well, steadier, less obsessed, less a slave of our own restlessness, and more able to become who and what we want to be by participating within the life of the church. Monks, with their monastic rhythm, have long understood this, namely, that program, rhythm, public participation, the demand to show up, and the discipline of the community bell have kept many a man and woman sane, not to mention relatively happy.
Regular Eucharist, regular prayer with others, regular church meetings, and regular duties and responsibilities within a community or family not only nurture the soul, they keep us sane and steady. Private therapy can sometimes be helpful in supplementing this, but church life, with its regular rhythms and demands, can help provide a steadiness that’s not available on a therapist’s couch.
■ Continued from page 15 meals, its social interaction, all of these conspire to help steady the unsteady, order the chaotic, firm up the fragile, and give those who feel abnormal a sense of being ordinary. There is a healing and wholeness that can come only from participation in community life. To feel ordinary, it helps to be immersed in the ordinary.
Douglas W. Kmiec is dean of Columbus School of Law at The Catholic University of America in Washington.
Oblate Father Ron Rolheiser is a theologian, teacher and award-winning author.
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Catholic San Francisco
July 30, 2004
Washington Letter Campaign ‘04: Free trade has low profile in U.S. but impact abroad By Agostino Bono Catholic News Service WASHINGTON — In today’s globalized world, the United States is the economic superpower, making freemarket capitalism the only game in town for poor countries that want to carve out a bigger share of world trade. President Bush has continued the push of his predecessors for free trade agreements around the world, but discussion of the pros and cons of these agreements is not on the front burner in this year’s presidential campaign. Yet the positions of President Bush, and of Sen. John F. Kerry of Massachusetts, his Democratic opponent, have strong implications for the developing world; and the entire issue is of concern to church officials in the Americas. Bush and Kerry agree on trade pact goals that include creating jobs in the United States by opening up new world markets for U.S. goods. Import tariffs, which would be reduced under free trade agreements, currently make some U.S. products uncompetitive in other countries. The approach of church officials to free trade accords is different, said John Carr, head of the U.S. bishops’ Department of Social Development and World Peace. Most U.S. politicians see trade agreements narrowly, looking to maximize the benefits for the country and to avoid the disadvantages, said Carr. Church officials take a “bottom-up” approach, concerned more with how such agreements affect the poor and vulnerable members in the countries involved, he said. For the church, the issue goes beyond creating jobs, he added. “Do people leave poverty behind? Is life enhanced?” Greater economic integration among nations can be an important part of helping countries develop, said Carr. “Unfortunately, trade policy is often an inside game. The poor and vulnerable do not have a place at the table,” he said. “Faithful Citizenship: A Catholic Call to Political Responsibility,” the U.S. bishops’ 2003 document offering a Catholic perspective on election issues, says the United States has the “capacity and responsibility” to address issues of world poverty and underdevelopment. It asks for a comprehensive U.S. development program which includes “more equitable trade policies.”
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Daniel Finn, a professor of both economics and theology at St. John’s University in Collegeville, Minn., said that, in general, politicians of differing ideologies endorse free trade as a way to get poor people to support themselves and their families and become more productive. But Democrats and Republicans differ on the approach, he said. Republicans have “too much confidence in the free market,” he said. They do not see some of the negative consequences that need correction, he added.
Republicans take this view because their political base is in the business community which favors the free-market approach and wants “little involvement by government in the economy,” said Finn. Democrats, with a political base in labor unions, take “a simplistic view of trade” and are more protectionist than Republicans because they want to protect U.S. jobs from being threatened by cheaper imports, he said. Regarding “bottom-up” development, bishops from Mexico and Central America have questioned whether free trade agreements produce more benefits than losses in poor countries. They also question whether such accords provide an equal playing field between the economically powerful United States and their underdeveloped countries. Bishops are especially concerned that the dropping of tariffs on agricultural products in their countries, where the majority of people earn a living though farming, will put their crops at a disadvantage in comparison to the United
States with its huge agribusinesses and price subsidies. Mexicans have been living under the North American Free Trade Agreement since 1994. NAFTA implemented a free trade zone in the United States, Mexico and Canada. In a 2003 statement, the Mexican bishops’ social action commission said a majority of “small peasant and indigenous farmers have experienced a severe decline in their incomes and quality of life” under NAFTA. The bishops estimated that 3 million Mexican farmers are worse off while those who benefited number “in the thousands.” Kerry voted for NAFTA but has expressed second thoughts about similar free trade agreements. Bush has used NAFTA as a model for other free trade agreements in the Western Hemisphere, such as the Central American Free Trade Agreement promoted by his administration. The Bush administration is also pursuing bilateral free trade agreements with other countries and wants to widen the free trade zone in the Americas. CAFTA has been signed by trade officials of five Central American countries and the United States but has yet to be approved by the national legislatures of the six countries. It is not expected to be voted on by the U.S. Congress before the November election. “Exports equal jobs. It’s important for people to understand that,” Bush said in March. “So when you hear me talk about negotiating trade agreements, really what we’re doing is leveling the playing field.” Bush has also promoted free trade as a way to stabilize democracy in underdeveloped countries by promoting economic growth. Kerry has said he would renegotiate CAFTA and all other pending trade treaties to ensure that provisions protecting the environment and safeguarding fair labor practices are included. The Democrat also wants strong enforcement of treaties to guarantee sanctions against other countries which undercut the competitiveness of U.S. products. Kerry supporters said he wants core labor standards endorsed by the International Labor Organization written into free trade agreements to make sure that other countries cannot undercut U.S. products by providing cheap labor through unfair practices. The core standards include freedom to form unions, collective bargaining, no compulsory labor, no child labor and no discrimination in employment.
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Catholic San Francisco
July 30, 2004 sciousness within the system about discharge planning.� There must be a plan in place for individuals as they leave jails, treatment or emergency rooms, instead of simply turning them out on the street, he said. Cahill identified at-risk youth and those being discharged from foster care as requiring particular attention. “We’re going to have a new generation of homeless without planning and programs like Larkin Street Youth and (Catholic Charities’) Guerrero House,� he said. George Wesolek, director of the office of public policy and social concerns for the archdiocese, also served on the Council. He supports the Council’s recommendations and said, “It gives a much better chance for these 3,000 than the present system,� which he described as a “revolving door.� “This program gives enough parameters and structure to provide a chance for success,� he said. Wesolek and Cahill agree that funding is a key to success.
Homelessness . . . ■Continued from cover Health’s Direct Access to Housing Program, which provides permanent housing and support to about 400 formerly homeless, most with concurrent physical or mental health and substance abuse problems. While the creation or leasing of permanent housing for chronic homeless involves significant, and so far unfunded, up-front costs, it will result in millions in annual and longterm cost savings, as well as better quality of life for homeless and all San Franciscans. The report estimates the annual cost of permanent housing per homeless resident at $16,000 a year versus a $61,000 per year average for homeless using emergency room services or in incarceration. Cahill said, the Council’s dialogue “raised a lot of con-
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Catholic San Francisco
Food & Fun Aug. 1: Organ recital by Father Paul Perry at St. Sebastian Church, Bon Air Rd. at Sir Francis Drake Blvd., Greenbrae at 3 p.m. One-hour program includes works of bach, Reger and others. Admission free. All are welcome. Aug. 7: A Day at Chutchui, a History Open House at Old Mission Dolores, 16th St. and Dolores, SF. Doors open at 9 a.m. Program begins at 11 a.m. and continues to 4 p.m. Day commemorates the role of native Ohlone people in building of the City. Learn about the lifestyles of the area’s first people at San Francisco’s oldest building. Adults $5, children/students $4, seniors $3. For tickets and group discounts contact the Mission’s curator’s office at (415) 621-8203. Aug. 7: Annual Flea Market benefiting St. Anne of the Sunset Parish in parish school yard, 8 a.m. – 4 p.m. Donations accepted. Tables $25 each; 2 for $35. Call Yolanda Lawrence at (650) 355-7242; Jim Rato at (415) 731-6839; Jerry Motak at (415) 661-7378. Sept. 13: 12th Annual Capuchin Seminarian Golf Tournament at Sharon Heights Golf and Country Club, Menlo Park. Format is 18-hole Scramble with check-in at 10 a.m. followed by lunch, shotgun start at noon and hosted cocktails and dinner at 6:30 p.m. Prices are $260 for golf with cart and dinner. Dinner only is $50. For tickets and information, call Mike Stecher at (650) 342-4680 or Anne Hahn at (650) 692-5044. 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. Sundays: Concerts at St. Mary Cathedral at 3:30 p.m. Gough and Geary Blvd., SF. Call (415) 5672020 ext. 213. Concerts are open to the public. Aug. 1: Justin Matters of Rapid City, SD, organist; Aug. 8: Otto Kraemer of Germany, organist. Admission free.
Social Justice/Family Life Information about Natural Family Planning and people in the Archdiocese offering instruction are available from the Office of Marriage and Family Life of the Archdiocese, Chris Lyford, director, at (415) 614-5680. Sat. at 9 a.m.: Pray the Rosary for Life at 815 Eddy St. between Franklin and Van Ness, SF. Call (415) 752-4922. Worldwide Marriage Encounter Weekends can add to a Lifetime of Love. For more information or to register, call Michele or George Otte at (888) 568-3018. The Adoption Network of Catholic Charities offers free adoption information meetings twice a month. Singles and married couples are invited to learn more about adopting a child from foster care. Call (415) 406-2387 for information.
TV/Radio Mon – Fri., KVTO 1400 AM, 7:30 p.m.: Catholic Radio Hour features rosary, music and commentary with Father Tom Daly. Sunday 6 a.m., WB Channel 20/Cable 13 and KTSF Channel 26/Cable 8: TV Mass with Msgr. Harry Schlitt presiding. 1st Sun, 5 a.m., CBS Channel 5: Mosaic, featuring conversations on current Catholic issues. 3rd Sun, 6:30 a.m., KRON Channel 4: For Heaven’s Sake, featuring conversations about Catholic spirituality.
Reunions Aug. 3: St. Philip Elementary School, classes 1940 through 49, 11:30 a.m. in Parish Hall, 725 Diamond St., SF. Alums are asked to assist in the Pot Luck meal with a main, side or dessert dish large enough to feed 8 people. Kitchen facilities available. Contact Janice Toynton Olsen at (650) 592-3097 – olsenjanice@hotmail.com or Jack Hart at (415) 282-0531 – mcleod2hart@yahoo.com. Sept. 11: Class of ’54, Notre Dame des Victoires High School, at San Mateo Marriott Hotel. No-host
July 30, 2004 Catholic Adult Singles Assoc. of Marin meets for support and activities. Call Bob at (415) 897-0639 for information.
Datebook
Consolation Ministry
Martinis and Jazz, a fundraiser for Catholic Charities CYO netted $30,000 for the agency’s HIV services programs June 7 at the City’s Mecca Restaurant. CCCYO “serves more than 1,300 clients each year who have been touched by the disease.” Enjoying the evening were, from left CCCYO board members, Nanette Lee Miller, Cecilia Herbert, Christopher Needham, and Clint and Janet Reilly. bar at 11 a.m. with lunch at noon. Contact Toni Pink McMickin at (415) 382-6580 or Bajada Herrera at deeshaven@accessbee.com. Sept. 18: St. Paul High School, San Francisco, class of ’64, 1 p.m. at the Terrace Room of El Rancho Motel, Millbrae. Contact classmate, Liz Hannan, at lizhannan3@yahoo.com. Sept. 19: Centennial Alumni Reunion, St. Anne of the Sunset Elementary School beginning with Mass at 10:30 a.m. and reception following.“We are hoping to find many of our alumni,” the school said. Call (415) 664-7977. Sept. 26: Class of ’66, Notre Dame des Victoires High School at St. Francis Yacht Club. Contact Yvonne Deasy-Gowdy at ygowdey@yahoo.com or Renee Lorda Fassett at (510) 655-8903. Oct. 1: Class of ’47, Presentation High School, SF, 11:30 a.m. Olympic Club, Lakeside. Contact Mary-June Swalen at (408) 354-1544 or Alice Pavano at (415) 826-7771. Nov. 13: Class of ’54, St. Cecilia Elementary School, SF. Reception and dinner at the school. Contact Mary Rudden at (415) 824-7695 or Don Ahlbach at (650) 348-5577 or dahlbach@pacbell.net.
Prayer Opportunities/Lectures Aug. 3: Your Catholic Voice gathers at Sts. Peter and Paul Church, 620 Filbert St on Washington Square, SF at 7:30 p.m. Featured speaker is Mark Brumley, president of Ignatius Press. Topics include Catholic Political Responsibility: A Guide for the Catholic Voter. Parking available. All are welcome. Call (415) 421-0809. Aug. 6: 1st Fri. Mass at St. Patrick Church, 756 Mission St. between 3rd and 4th ST, SF with rosary at 7 p.m. and liturgy at 7:30 p.m. Sponsored by San Francisco Catholic Charismatic Renewal Board. Msgr. Fred Bitanga, pastor of St. Patrick’s, will preside with music by the parish choir. Call (415) 421-3730.
wilcoxc@sfarchdiocese.org, or Mary Jansen, (415) 614-5596, jansenm@sfarchdiocese.org. Sept. 18: Fall Fest, Choices: What’s God Have to do With it? at University of San Francisco with keynote address, workshops, exhibits, Mass, dinner and dance. Bishop Jaime Soto of Orange is among the speakers. Registration is $40 in advance and $60 at the door. Call (415) 614-5594 or www.sfyam.org. 2nd and 4th Mon.: St. Vincent de Paul Young Adult Group meets. “Just show up and be part of our community.” Meetings take place at SVDP, Steiner and Green, SF at 7:30 p.m. Thurs. at 7:30 p.m.: St. Dominic Adult Formation Series in the parish hall 2390 Bush St. at Steiner, SF. Explore the skills needed to understand the bible and help it inform daily life. Join at any time. Contact Scott Moyer at scott@stdominics.org.
Retreats —— VALLOMBROSA CENTER —— 250 Oak Grove Ave., Menlo Park. For fees, times and details about these and other offerings call (650) 325-5614. Presentation Sister Rosina Conrotto, Program Director. Aug. 6 – 8: Retreat with Ursula Caspary Frankel Sept. 10 – 12: A 12-step Recovery Retreat Oct. 8 – 10: A retreat with Father David Pettingill
Single, Divorced, Separated
Office of Young Adult Ministry: Connecting men and women in their 20s and 30s to the Catholic Church. Contact Dominican Sister Christine Wilcox, (415) 6145595,
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.
Villa D’Este
For Advertising Information Call 415-614-5642
H s Lordships Restaurant on the Berkeley Marina 199 Seawall Drive Berkeley
510-843-2733 – Please Join Us – RESTAURANT
Returning Catholics Programs for Catholics interested in returning to the Church, have been established at the following parishes: Marin County: St. Hilary, Tiburon, Mary Musalo, (415) 435-2775; St. Anselm, Ross, call (415) 4532342; St. Sebastian, Greenbrae, Jean Mariani at (415) 461-7060; Our Lady of Mt. Carmel, Mill Valley, Rick Dullea or Diane Claire at (415) 388-4190; St. Mary Star of the Sea, Sausalito, Lloyd Dulbecco at (415) 331-7949. San Francisco: Old St. Mary’s Cathedral, SF, Michael Adams at (415) 695-2707; St. Philip the Apostle, 725 Diamond St. at Elizabeth/24th, SF. Call (415) 282-0141; St. Dominic, SF, Lee Gallery at (415) 221-1288; Holy Name of Jesus, SF, (415) 664-8590. San Mateo County: St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 685-8336; Our Lady of Angels, Burlingame, Dorothy Heinrichs or Maria Cianci at (650) 347-7768; St. Dunstan, Millbrae, Dianne Johnston at (650) 697-0952; Our Lady of the Pillar, Half Moon Bay, Meghan at (650) 726-4337; St. Peter, Pacifica, Chris Booker at (650) 738-1398.
Meetings 2nd Wed.: Men’s Evening of Reflection: Being Catholic in the Modern World at the National Shrine of St. Francis of Assisi, 610 Vallejo St. at Columbus, SF beginning at 7 p.m. Call (415) 983-0405.
—— MERCY CENTER —— 2300 Adeline Dr., Burlingame. For fees, times and other offerings, call (650) 340-7474 or www.mercy-center.org. Aug. 13-15: Awakening Sacred Passion, a contemplative weekend with writer, Andrew Harvey, and musician, Russill Paul. Discover sacred passion as “as the key to spiritual and political transformation.”
Young Adults
Restaurant Directory
Groups meet at the following parishes. Please call numbers shown for more information. San Mateo County: St. Catherine of Siena, Burlingame. Call (650) 344-6884; Our Lady of Angels, Burlingame. Call Louise Nelson at (650) 343-8457 or Barbara Arena at (650) 344-3579. Our Lady of Mt. Carmel, Redwood City. Call (650) 366-3802; Good Shepherd, Pacifica. Call Sister Carol Fleitz at (650) 355-2593; St. Robert, San Bruno. Call (650) 5892800. Immaculate Heart of Mary, Belmont. Call Ann Ponty at (650) 598-0658 or Mary Wagner at (650) 591-3850. Marin County: St. Isabella, San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato. Call Sister Jeanette at (415) 897-2171. San Francisco: St.Gabriel. Call Barbara Elordi at (415) 564-7882. St. Finn Barr in English and Spanish. Call Carmen Solis at (415) 584-0823; St. Cecilia. Call Peggy Abdo at (415) 564-7882 ext. 3; Epiphany in Spanish. Call Kathryn Keenan at (415) 564-7882. Ministry for parents who have lost a child is available from Our Lady of Angels Parish, Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579. Young Widow/Widower group meets at St. Gregory, San Mateo. Call Barbara Elordi at (415) 564-7882. Information about children’s and teen groups is available from Barbara Elordi at (415) 564-7882.
Lunch 11:30 - 2:30 Monday - Friday Dinner 5-10 7 days a week Early Bird 5-7 Dinner for Two (including wine) $35.00
Datebook is a free listing for parishes, schools and non-profit groups. Please include event name, time, date, place, address and an information phone number. Listing must reach Catholic San Francisco at least two weeks before the Friday publication date desired. Mail your notice to: Datebook, Catholic San Francisco, One Peter Yorke Way, S.F. 94109, or fax it to (415) 614-5633.
Catering ●
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“IF YOU LIKE ITALIAN FOOD, EAT WHERE THE ITALIANS EAT” Since 1956
Prime Rib - Chicken Jerusalem - Catch of the Day Parties of 8 or More $2.00 extra per person
Please Call for Reservations
www.caesars.citysearch.com
For Those Special Occasions, Wedding Receptions or Company Meetings, Inquire About our Banquet Facilities in our Catering Office
Valet Parking 2299 Powell St • San Francisco Close To The Powell & Mason St. Cable Car
415-989-6000
FAMOUS FOR OUR 7 COURSE DINNERS
Experience is Everything Since 1963
(650) 635-1800 3963 Callan Blvd., So. San Francisco, CA 94080 FAX (650) 635-1805 www.knightscatering.com
July 30, 2004
Catholic San Francisco
21
The Door in the Floor: A movie to answer the question “What went wrong?” By Frederica Mathewes-Green That loveable rascal! Americans have a soft spot for men who live with gusto, especially the ones whose gusto is applied to coaxing favors from the ladies. In The Door in the Floor Ted Cole (excellently portrayed by Jeff Bridges) is one of these familiar figures: 50-plus but trim, bed-rumpled hair, slouching around in a flowing dressing gown, ice cubes clinking in a glass, and rasping out the kind of profundities we expect from a writer and artist (not from a real writer and artist, from the kind they have in movies). Toward the end of the movie, after a number of sordid of events (though not all of them; the movie represents only the first third of John Irving’s novel A Widow for One Year), the innocent-bystander babysitter, Alice, is accused of acting superior. She retorts that she knows she is at least “morally superior.” Ted Cole draws out his response in tones of mock wonder: “‘Morally superior.’ What a concept.” How dare anyone think themselves morally superior? We don’t know much about Alice, but unless she’s selling puppy pelts out of her basement she’d have a long way to go to beat this bunch. Ted and his wife Marion (Kim Basinger) are separating, and Ted has hired a prep-school student, Eddie O’Hare (Jon Foster) to be his assistant for the summer. Since Ted now writes children’s books, which weigh in at 500 words, there isn’t much for a summer intern to do. Eddie assists mostly by driving Ted, who has lost his license due to DUI’s, to his assignations. Then there’s Marion. It seems that Ted has also brought Eddie in to comfort Marion, and before long they are comforting each other in a variety of positions. Unfortunately, Ted and Marion’s four-year-old daughter, Ruth (radiant Elle Fanning) stumbles in on one such engagement and runs out again screaming. Later, Ted scolds Eddie for scaring Ruth: “For a child, doing it doggishly must seem particularly animalistic.” Not too many decades ago, all this would be the stuff of porn movies. What makes it Serious Cinema is, first, gorgeous art direction and, second, the fact that Ted and Marion are bereaved parents. In fiction, having a dead child makes any kind of crazy behavior O.K. Remember, now, that they don’t really have a dead child. The writer has invented a dead child as a short-cut way to present characters in profound distress, without actually having to build such characters step by step, like they did in the old Dostoyevsky days. This exploitation of one of humanity’s most rending experiences is an outrage against parents who have actually lost children, of course, but all the more so because it is being used to validate bad behavior. Real bereaved parents who acted out in these ways would only make their sorrows worse. But we’re expected to be indulgent toward Ted and Marion because they are sad and, properly sympathetic, we can rewind to that scene in the bedroom. It gets worse. Ted brought Eddie in because he resembles their son Thomas (the Coles lost two teen sons, Thomas and Timothy, in a car crash). When, in an early scene, Marion discovers Eddie fondling her underclothes, and he blurts that he wants to have sex “before I die,” her inviting response is a grand slam of ickiness: incest, necrophilia, and molesting a minor (the actors were 17 and 50). Yet it is not lust that overwhelms her; no one ever had less fun at illicit sex than Marion Cole, who looks frozen whenever she isn’t in tears. And when Eddie asks her the details of her sons’ death she becomes nearly catatonic - “turns to stone,” as Ted describes it. That’s our cue to expect a Big Dark Secret relating to the
Kim Basinger and Jeff Bridges in “The Door in the Floor.”
boys’ death, and Ted delivers it in a stagy climactic conversation with Eddie. The traumatic sight that sent Marion over the edge seems so contrived that it’s not clear whether it really happened, or whether novelist Ted is simply composing another detail-rich bit of fiction. But it’s so like the kind of detail-rich fiction that John Irving composes that I’m afraid we’re expected to believe it, and an example of why Irving is so hard to believe. This movie boasts some wonderful performances - expect Oscar talk for Jeff Bridges - and extraordinarily beautiful sets, lighting, color design, and Atlantic-coast scenery. But the values are just creepy. Ted is a letch and a lush, and Marion can tell Eddie exactly how he hits when he gets violent. She also tells Eddie the pattern of Ted’s seductions: an offer to sketch a woman’s portrait, then to portray her nude, then moving to concluding portrait stages of “shame and degradation.” We see a neighbor, Evelyn Vaughn (Mimi Rogers), put
through these paces. But when Ted tries to end the affair it turns into an uneven slapstick sequence, where Evelyn rips up the pornographic sketches and scatters them on her lawn (how likely is this?) then tries to run Ted down in her SUV. Ted escapes to town and is met by an attractive mother-daughter pair, whom he invites to have their own portraits done as they drive him home. Then a scrap of paper depicting a view usually restricted to gynecologists is slapped against their windshield. Maybe this was a laugh-riot to somebody, but coming in the midst of this comatose tragedy it was not just ugly but leaden. Most troubling is the use of four-year-old Elle Fanning, little sister of Dakota Fanning, the translucent child beauty who’s already made a dozen movies. Ted and Marion’s daughter Ruth has no functional role in the story, and finally Marion decides to walk out of her life entirely, abandoning her to her careless father’s care. This is regarded as puzzling and sad, not as the astounding betrayal it is. Ruth seems to be there only to deliver lines like “I have sand in my crack” and “Your penis looks funny” (Ted responds with one of the film’s few good lines: after a thoughtful pause, “Well, my penis is funny”). She’s only four years old, she’s as fair and delicate as an angel, and this is what the writers have coming out of her mouth. A four-yearold doesn’t think this up; someone else makes her do it. Sociologists of the future will study The Door in the Floor as they try to figure out how we went so wrong. Hmm, “morally superior.” What a concept. Frederica Mathewes-Green writes regularly for NPR’s Morning Edition, Beliefnet.com, Christianity Today, and other publications. Her latest book is Gender: Men, Women, Sex, Feminism. Appeared originally in National Review. Reprinted with permission.
h s h a s l a l p Sp l a l n a n o i o t i saat ! s ! s g n g i n i v Saav
McCoy Church Goods Co. Inc 1010 Howard Aveune San Mateo, CA 94401
(650) 342-0924 Competitive Prices & Personalized Service Become a MENTOR for a homeless youth. Local nonprofit seeks volunteers to mentor homeless/formerly homeless youth. Make a difference, become a mentor. Call 415-561-4621 mentor@homeaway.org I did it so can you! Sponsored by: John Clifford McGuire Real Estate jclifford@mcguire.com
Present this coupon at the Waterworld USA (Sacramento or Concord) ticket booth and Save $8.00 off the regular admission!
SAVE $8 ral e n e G off ion Admiss
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22
Catholic San Francisco
July 30, 2004
Catholic C L A S S I F I E D S Call (415) 614-5642 or Fax: (415) 614-5641 San Francisco Catholic San
February 28, 2003
e-mail: jpena@catholic-sf.org
Rummage Sale
Irish Personal Care Giver Care Giver Organist tradesman
St. Anthony of Padua – Novato
Thank you St. Jude for prayers granted. O.E.
ANNUAL RUMMAGE SALE Fri. July 30, 10 a.m. – 6 p.m. Sat. July 31, 10 a.m. – 6 p.m. Sun. August 1, 8 a.m. – 1 p.m. Make sure to check our great deals on clothes, furniture, art, books, children’s items, sporting goods and much, much more.
CAREGIVER / COMPANION. Live in 5 days a week. I am experienced, honest, loving, and reliable. Excellent reference.
CONTACT 415.845.1732 Thank you.
PUBLISH A NOVENA
Parish Hall, 1000 Cambridge St., Novato Call (415) 883-2177
Pre-payment required Mastercard or Visa accepted
SUPPORT OUR ADVERTISERS!
Cost $25
If you wish to publish a Novena in the Catholic San Francisco You may use the form below or call 415-614-5640
Memorial Mass
Your prayer will be published in our newspaper
SR. VIRGINIA AVELLAR, C.S.T. ◆◆ ◆◆
❑ Prayer to the Blessed Virgin ❑ Prayer to the Holy Spirit
Select One Prayer: ❑ St. Jude Novena ❑ Prayer to St. Jude/S.H.
Notre Dame des Victoires Church 566 Bush Street, San Francisco
Please return form with check or money order for $25 Payable to: Catholic San Francisco Advertising Dept., Catholic San Francisco 1 Peter Yorke Way, San Francisco, CA 94109
◆◆ ◆◆
Wed. August 4th – 7:00 p.m.
S E R V I C E
Worship Services, Catholic Experience Marie DuMabeiller 415-441-3069, Page: 823-3664 VISA, MASTERCARD Accepted
(303) 692-1577.
Please confirm your event before contracting music!
Prayer to the Blessed Virgin never known to fail. Most beautiful flower of Mt. Carmel Blessed Mother of the Son of God, assist me in my need. Help me and show me you are my mother. Oh Holy Mary, Mother of God, Queen of Heaven and earth. I humbly beseech you from the bottom of my heart to help me in this need. Oh Mary, conceived without sin. Pray for us (3X). Holy Mary, I place this cause in your hands (3X). Say prayers 3 days. C.O.
ORGANIST WEDDINGS • FUNERALS
Available For Construction:
Framing, Trim, Decks, Fences, Tile Settings, Carpentry
415-509-8473 Not A Licensed Contractor
Employment Opportunities St. Dominic’s Church, a medium size parish has an opening for a full time Youth Minister. Located in Benicia in the San Francisco Bay Area, with a delightful small town atmosphere, population 28,000. The Youth Minister would be serving the needs of teens by nurturing their spiritual growth and promoting evangelization within the community. Interested applicants are asked to send their resume to:
Prayer to the Holy Spirit
Name Adress Phone MC/VISA # Exp.
Memorial Mass for
In Need of Catholic Caregiver for Live in Position. $100/day including room, board and meals.
Holy Spirit, you who makes me see everything and who shows me the way to reach my ideal. You who gives me the divine gift of forgive and forget the wrong that is done to me. I, in this short dialogue, want to thank you for everything and confirm once more that I never want to be separated from you no matter how great the material desires may be. I want to be with you and my loved ones in your perpetual glory. Amen. You may publish this as soon as your favor is granted. D.S.
St. Dominic’s Church To the attention of: Fr. David Farrugia, OP, Pastor 475 East I Street Benicia, CA 94510 or by Fax to 707-745-5642
D I R E C T O R Y
For Advertising Information Call 415-614-5642 • E-mail: jpena@catholic-sf.org COUNSELING
PLUMBING
PAULA B. HOLT, LCSW, ACSW Adult, Family, Couple Psychotherapy, LCS 18043 Divorce resolution, Grief resolution, Supportive consultation. Substance abuse counseling, Post trauma resolution, Family Consultation.
Support and help a phone call away! 415-289-6990 4000 Geary Blvd., Suite 201, San Francisco, CA 94118
When Life Hurts It Helps To Talk • Family • Work • Depression • Anxiety
• Relationships • Addictions
Dr. Daniel J. Kugler Licensed Marriage and Family Therapist Over 25 years experience
Confidential • Compassionate • Practical (415) 921-1619
Expert Plumbing Repairs ●
General Repairs Clean Drains & Sewers Water Heaters ●
●
SANTI PLUMBING & HEATING
FAMILY OWNED
415-661-3707
Lic. # 663641
EXPERT ROOTER
24 HR
drain cleaning & plumbing professional
PAUL K. KAPUNIAI III ~ Owner & Operator Experience Quality Service at Honest Affordable Rates Senior and Military Discounts LIC. NO. 769967
CALL FOR FREE ESTIMATES (650) 742-6746
1537 Franklin Street • San Francisco, CA 94109
Plumbing • Fire Protection • Certified Backflow
Barbara Elordi, MFT
John Bianchi
Licensed Marriage, Family and Child Therapist. Offers individual, couple + family and group counseling.
The Peninsula Men’s Group, now in it’s 7th year, is a support group which provides affordable counseling in a safe and nurturing setting. Interested candidates may call for a free brochure.
Phone: 415.468.1877 Fax: 415.468.1875
Healing Your Inner Child Lila Caffery, MA, CCHT
Carpentry, Cabinetry, Painting,Refinishing Floors and Furniture, Door & Window Instal.,Cement Work. Se habla Español & Tagalog. Serving also the East Bay, Contra Costa,&Marin Counties
415-239-8491
Lic. No. 390254
PAINTING & REMODELING John Holtz
Ca. Lic 391053
General Contractor
Since 1980
St. Dominic’s Parishioner
415-337-9474 • 650-888-2873 www.innerchildhealing.com SPIRITUAL DIRECTION
(650) 355-4926
Painting & Remodeling Interiors Exteriors Kitchens Baths Contractor inspection reports and pre-purchase consulting
IT’S A SAFE BET! You Can Reach 90,000 Catholic Households with this Ad!
Call
415-614-5642
KANSORA COMMUNICATIONS
CHURCHES – SCHOOLS – THEATRES COMMERCIAL BUILDINGS – SPORTS FACILITIES ●
CONSTRUCTION REPAIRS & PRESSURE WASHING Leaks, Dryrot, Decks Mike: (650) 355-8858
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Sound Systems Digital Carillons / Bells
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Intercoms / Paging Systems Cable TV & Data Systems
415-453-2898
WWW.KANSORA.COM CA LICN # 747210
GARAGE DOOR REPAIR
Lic #: 778332
– Senior Discount –
Home Services All purpose: Painting, Fencing, Carpenter, Small Roofing Repairs, Skylight Repairs, Demolition Work, Rain Gutter Repair & Cleaning, Landscaping, Gardening, Hauling, Moving, \Janitorial.
Call (650) 757-1946 not a licensed contractor
Christian Family Counselo r •Individuals, Couples, Family •Addictions; Food, Chemical, Love •Enneagram Personality Work •Spiritual Direction• Sliding Scale
Intelligent Sound and Communications Solutions Since 1985
not a licensed contractor
100 North Hill Drive, Unit 18 • Brisbane, CA 94005
(650) 591-3784 974 Ralston Ave. #6, Belmont, CA 94002
SOUND SYSTEMS
HANDYMAN
PLUMBING HOLLAND
Plumbing Works San Francisco ALL PLUMBING WORK PAT HOLLAND CA LIC #817607 BONDED & INSURED
415-205-1235
Religious jewelry
G ARAGE D OOR R EPAIR Same price 7 days Cellularized Mobile Shop
( 415 ) 931-1540 24 hrs. Lifetime Warranty on All Doors + Motors
AUTO SALES Wally Mooney Auto Broker
650-244-9255 Spells Wally 650-740-7505 Cell Phone All Mfg. Warranty: Rebates and Special Dealer Finacing goes to Registered Owner/s P.O. Box 214 San Bruno, CA 94066
St. Robert’s Parish San Bruno
INSURANCE
Over 600 Pieces
Al Zeidler Insurance Agency
of Crosses, Patron Saints Medals in Gold & Silver. Fine Workmanship!!!
35 Mitchell Blvd. Suite 9-B, San Rafael, CA 94903
www.crossesonline.com
* Homeowners * Life * Business * Bonds * Umbrella’s Serving The Entire Bay Area Phone: (415) 507-0231 Fax: (415) 507-0236 Email: zeidlerins@sbcglobal.net
Al Zeidler Broker Lic: 0B96630
July 30, 2004
Special Needs Nursing, Inc.
We are looking for you.
RNs or LVNs We are looking for you.
• Honest • Generous • Compassionate • Make a Difference • Respectful
Work FULL or PART time while your children are in school.
Work Full or Part-time in San Francisco – Marin County • Provide non medical elder care in the home • Generous benefit package
Nurses are needed to provide specialized nursing care for children in the San Francisco Public School setting.
Fax your resume to: Jeannie McCullough Stiles, RN 415-435-0421
Generous benefit packages for generous nurses. Fax your resume to: Jeannie McCullough Stiles, RN 415-435-0421
Send your resume: Jeannie McCullough Stiles, RN Special Needs Nursing, Inc. 98 Main Street, #427 Tiburon, Ca 94920
Send your resume: Jeannie McCullough Stiles, RN Special Needs Nursing, Inc. 98 Main Street, #427 Tiburon, Ca 94920
TEACHER
DRE NEEDED AT LAKE TAHOE
Catholic Elementary School (K-8) on the Peninsula is seeking experienced, credentialed teacher for the 2004–2005 school year.
Director for children & youth ministry (K–12) for Tahoe parish on the Nevada North Shore. St. Francis of Assisi Parish is home to approx. 400 year round families and 100 rel. ed. children. Salary negotiable.
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Special Needs Companion Services
Catholic San Francisco Classifieds
Help Wanted
Catholic San Francisco
Computer Teacher
Fax resume with cover letter to (650) 697-5203 or send to 1133 Broadway, Millbrae, CA 94030
Contact Nancy Strongin at sfsecy@pyramid.net or (775) 831-0490 or Box 4226, Incline Vlg., NV 89450
Ignatian Solidarity Network Actively Seeking Director
ST. VINCENT DE PAUL SOCIETY OF SAN FRANCISCO VINCENTIAN HELP DESK – CLOTHING DISTRIBUTION CENTER JOB TITLE: SCHEDULE: LOCATION: SALARY/BENEFITS:
SUMMARY: This position assists the administrator with the day to day operation of the Vincentian Help Dek. We serve homeless and low-income clients by providing them with clothing, household and food, free of charge. The items come to us by donation so there is sorting and hanging that constantly needs to be attended to. We serve our clients with the Spirit of St. Vincent de Paul and without prejudice.
RESPONSIBILITIES: ❖
The Ignatian Solidarity Network (ISN) is seeking a highly energetic individual to serve as the first executive director of the ISN. This person will be responsible to the ISN board of directors for implementing the mission, program, and policies of the ISN. The ISN’s purpose is to enhance the effectiveness of existing social justice activism among Jesuit member institutions and individuals across the nation. The director must have a high level of familiarity with the Society of Jesus and Ignatian Spirituality, and further, grasp the workings of other related institutions in order to serve as an effective leader, facilitator and spokesperson for the network. Other important qualifications include a Master’s degree, comprehensive knowledge of and facility with Catholic Social Teaching; demonstrated leadership skills; excellent written, oral and interpersonal communication skills; experience with fundraising; administrative experience and supervisory capability preferred. Woman and Minority candidates are encouraged to apply. The project will be located at the University of San Francisco and candidates must be willing to live in the San Francisco Bay area. Salary is expected to be competitive with similar nonprofit positions. Paid vacation, health benefits and other benefits will be offered.
❖ ❖ ❖ ❖ ❖ ❖ ❖ ❖
Greets clients at the door by giving out numbers, taking their referrals and enters client information in the database. Assists clients with their selection of clothing items and or household items. Bags and processes the clients out by distributing hygiene and underwear and having them sign their referrals. Restock and arranges clothing on racks and household items on shelves. Sorts donation items as they come into the Desk. Works with volunteers in all parts of the operation. Assist in other aspects of the operation as necessary. Assists with inputting client information into simple database. Acts for the Administrator, when required.
Qualifications: ❖ ❖ ❖ ❖ ❖ ❖
Must be fluent in English (Spanish is desirable). Must be aboe to lift up to 35 lbs. Basic computer and data entry skills. Strong initiative and ablitiy to work independently. Ability to maintain professional boundaries with clients, volunteers and staff. Sensitivity to the needs of diverse ethnic and cultural populations.
For more information please contact Bill Masterson, Provincial Assistant for Development and Communications, at wmasterson@calprov.org. To apply for this position, please send a cover letter, resume, and writing sample to Bill Masterson at wmasterson@calprov.org.
Northern California's Weekly Catholic Newspaper
Program Aid Full Time, 40hrs/week 470 Ellis St. between Leavenworth and Jones $10.00/hr. Differential when required to fill in for administrator. Full medical (Kaiser), mandatory union membership.
Resumes to: Sally Rosen, Vincentian Help Desk Administrator 470 Ellis Street, San Francisco, CA 94102 Tel. #: (415) 202-9955 Fax #: (415) 202-9956 Email: Vincentianhlpdsk@aol.com
We expect to fill the position by August 31, 2004.
CLASSIFIED AD INFORMATION
DEADLINE THURSDAYS - 3 PM
TO PLACE AN AD: By phone, call (415) 614-5639 or (415) 614-5640 or fax (415) 614-5641 or
COMMERCIAL ADS: (Four line minimum) $15 for four lines, $2 per EXTRA line – applies to
e-mail: vmarshall@catholic-sf.org; Mail or bring ads to Catholic San Francisco, One Peter Yorke Way, San Francisco, CA 94109; Or by (please include credit card number & expiration date).
Business Services, Real Estate, Buying or Selling for profit, and Transportation Dealers.
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by telephone, mail, or fax. ONLY VISA or MASTERCARD ACCEPTED.
individuals only, Garage Sales, Help Wanted, Transportation / Vehicles. 1st line has 19 spaces, subsequent lines have 26 spaces. Every letter, punctuation mark or spaces between words counts as a space.
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PRIVATE PARTY
(Please Print Legibly)
COMMER.RATES
Classified display ads may be prepaid or billed.
RATES
NAME CITY METHOD OF PAYMENT
❏
VISA
CREDIT CARD # SIGNATURE
ADDRESS ZIP
$15 $17 $19 $21 $23 $25
ADD $1 PER EACH ADDITIONAL LINE
ADD $2 PER EACH ADDITIONAL LINE
TOTAL ENCLOSED:
PHONE
❏ CHECK ❏ MASTERCARD
$10 $11 $12 $13 $14 $15
❏ MONEY ORDER EXP. DATE REFERENCE # leave blank please
CATEGORY:
❏ ❏
CLASSIFIED DISPLAY 25 per column inch – 1 time $ 20 per column inch – 2 times $
TERMS We reserve the right to reject or cancel advertising for any reason deemed appropriate. We want our readers to know that it is not always possible to verify promises made by our advertisers.
24
Catholic San Francisco
July 30, 2004
In Remembrance of the Faithful Departed Interred In Our Catholic Cemeteries During the Month of June Irma A. Gallagher Kelly Shea Gallo Elias Georgopoulos, Sr. Joseph J. Giampaoli, Jr. Raymond J. Giancoli Angelo Giannone Robert Lee Gogin Pauline Gonzales Sr. Mary Silvia Grandsaert, RSM Roy A. Granucci Jose T. Gutierrez Rosario Haro Paulette F. Hecq Dorothy Hernandez Morten A. Hocker Stacey Allen Holmes Mary Cruz Hudson Kathleen M. Hundley Emilie F. Jackson Winifred A. Johnson Dolores M. Jovick Druscilla Kiesner May Kleebauer Advinculo A. Lagdaan Betty L. Lenhart Bernice P. Lofgren Ines C. Lopez Esteban U. Mabutas Stanley E. Macy Virginia Magri Barry A. Malatesta Michael J. Maring Sr. Margaret M. McFarland, PVBM Margaret M. McInerney Esther F. McMackin Anthony L. Miholovich Raymond C. Minkel Prescilla D. Mitchell Angel M. Montenegro Robert A. Munoz, Sr. Natividad E. Nastor
HOLY CROSS COLMA Patricia M. Abdilla Domingo Alexander Renald D. Bacigalupi Elisha Gregory Backus John V. Baladad Frank Balzarini Lucille Bastidas Paloma Marina Baumann Manuel A. Benavides Dena M. Bin Hilda Esther Butter Severina D. Cabading Catherine R. Cannon Rinaldo C. Carraro Sr. Mary Ruth Carroll, RSM Marie E. Code Blanche L. Crimmins Gary R. Cross Felicita Ines Cruz Estela B. Datangel John Elmer Delany Anthony G. Dentice Julius P. Di Mauro Dennis James Doolin Raymond Finnbarr Driscoll Ethel A. Dumas Florencia A. Dumlao Simplicio J. Dumlao Frederick O. Eastman Mary Ebejer Hortensia P. Echevarria John W. Efsaif Barbara J. Elia Leonor Espinosa Robert R. Fassler John P. (Jack) Fitzpatrick Jane Chapin Fontana Gladys M. Forcade
Juan Jose Navas Sr. Mary Sophia Newcomb, RSM Daniel J. Oâ&#x20AC;&#x2122;Shea Anita I. Opelinia Adam Ornellas, Sr. Rebecca Irene Pacheco Joan Marie Pallari Mary A. Panzik Richard Vincent Paredes Walter C. Perry Clarence A. Pfeffer Irene R. Quattrin Jose Santos Ramirez-Calero Alfred G. Ravella Mary J. Rivers Genaro Rodriguez Lodi Rosati Linda M. Saari Thomas J. Sammon, Sr. Sr. Ann Louise Schlitt, SND Kent Shortridge Jeffrey W. Sjostrom Annette Marie Smith Thomas R. Smurthwaite Elba Soto Elizabeth I. Stanghellini Theresa C. Sullivan Agnes V. Syracuse Anita H. Tissot Rosemary Topp Tomasa Trejo Belen Tristan Harold J. Truett Tyler Joseph Turek Salvador Velasco Julio Velasquez Edward J. Venditti Salvatore J. Vernale John P. Vetromile Samuel J. Villa May J. Wallace
Theresa F. Weaver Louis B. Winant Johan Wolterbeek Manolito C. Yson Wing P. Yu Mario Zolezzi
HOLY CROSS MENLO PARK Jocelyn Brianna Bradshaw Maria Ricci Dallas Justin Cleary Hilligoss Maria Flores Lopez Kate Mendell Rene Ibarra Oseguera Michael Flavin Regan Konrad P. Siekierski Jesus Barragan Vasquez
MT. OLIVET SAN RAFAEL Daniel K. Cahill Robin J. Crittenden Raymond L. Holton James T. Keith Joan M. Maloney Donald K. Maloney Mary G. Malosetti Patricia H. McCallister Amalia Mohs Angela M. Sansone
HOLY CROSS CATHOLIC CEMETERY, COLMA First Saturday Mass Saturday, August 7th, 2004 â&#x20AC;&#x201C; 11:00 a.m. Rev. Antonio Petilla, Celebrant Our Lady of Perpetual Help Parish All Saints Mausoleum Chapel
The Catholic Cemeteries Archdiocese of San Francisco Holy Cross Catholic Cemetery 1500 Mission Road, Colma, CA 94014 650-756-2060
Holy Cross Catholic Cemetery Intersection of Santa Cruz Avenue, Menlo Park, CA 94025 650-323-6375
Mt. Olivet Catholic Cemetery 270 Los Ranchitos Road, San Rafael, CA 94903 415-479-9020
A Tradition of Faith Throughout Our Lives.