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Papal document establishing the Archdiocese of San Francisco.

An act of 'sheer boldness'

Archbishop Alemany

In 1853 Rome seized moment, founded archdiocese

By Kevin Starr State Librarian of California

PROCLAIMIN G

GOOD NEWS TO ALL CREATION

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a pattern that would prove prophetic of California as a whole, the establishment of the Archdiocese of San Francisco by His Holiness Pope Pius K on In 29 July 1853 represented a fusion of local, national, and international interests. First of all, there was the local challenge. Gold Rush California was requiring regularity in its ecclesiastical administration.

The mission system had been defunct for nearly twenty years. And besides: the missions were never intended — even had they survived — to serve a civil population. They were intended, rather, for the evangelization and Hispanicization of the Native Americans of California. The mission system did not constitute a diocese. There was a father president but no bishop , and there were no diocesan clergy.

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On 27 April 1840, however, following the disestablishment of the mission system, Pope Gregory the XVI, responding to a request from the president of the Republic of Mexico, authorized the upgrading of Upper and Lower Californi a from a mission territory dependent upon the Franciscan Order to an independent diocese with its own bishop and diocesan clergy. The Holy Father chose San Diego as the seat of this diocese, since it was mid-way between Alta and Baja California, and he selected a Franciscan, Francisco Garcia Diego y Moreno, to be the first bishop of California.

A philosophy professor at the time, Father Garcia Diego had spent two years as a missionary at Mission Santa Clara in the waning days of the mission system.

Consecrated in Mexico City on 4 October 1840, Bishop Garcia Diego arrived in San Diego in early December 1841. Very soon, however, he moved his episcopal seat to the more thriving settlement of Santa Barbara. SHEER BOLDNESS, page 10

Detroit auxiliary to succeed Bishop Cummins in Oakland

By Jack Smith Auxiliary Bishop Allen Vigneron of Detroit has been named Coadjutor Bishop of Oakland by Pope John Paul II, As coadjutor, Bishop Vigneron will succeed to leadership of the Oakland diocese upon the retirement of Bishop John Cummins.

Bishop Cummins has headed the Oakland Diocese for 25 years. On March 3, he will turn 75, the age at which

bishops must offer their retirement under canon law.

Bishop Cummins had earlier expressed his desire to have a coadjutor named in order to ease the transition of leadership in the diocese. Bishop Cummins will remain in office for several months while Bishop Vigneron gets to know the priests and people of the Oakland diocese.

The Diocese of Oakland was established in 1962 CUMMINS, page 9

Bishop Vigneron

Bishop Cummins

M. Vincents plan is stalled . . 3 Remember reflections of lig ht ~ Page 15 ~ Death row decision wins p raise ~ Page 8 ~

Clergy appointments

6

Nuns suffer less abuse than women in general . . . . 7 'Roe' at 30

13

Catholic perspective on globalization

14

Datebook

16

On The

[STREET 1

Where You L ive

by Tom Burke More than the New Year, January 1st was the 43rd wedding anniversary of Zita and John Escobosa of Our Lady of Angels, Burlingame. "It has been wonderful ," Zita said, an evaluation John quickly affirmed, with both agreeing it has been a "blessed" union....The San Francisco Council of Catholic Women is calling this year's fundraiser, Starstruck, and it's scheduled for January 25th. (See Datebook)....

Hope your Christmas and subsequent holidays were enjoyable. The Eagles ' CDs that Conor had under the tree for me have been playing every day both in the car and at home and I'm lovin 'it. My favorite song by them will always Take It to the limit which 1 had the pleasure to play when radio was still spinnin ' 45 RPM records in the early and mid-70s. My next acquisition is the Dan Fogelberg collection that includes Same Old Lang Syne. The tune contains one of the worst

A click of the heels for St Gabriel's first grader, Fiona Murphy-Thomas; Cabrillo School first grader and St Monica parishioner,Angela Marie Mitchell; and St Finn Barr kindergartner, Annika Daley who placed 1st, 2nd and 5th in recent Irish dance competitions. Proud parents are Jason and Noreen Murphy-Thomas; Charlene Martin Mitchell; and Peggy and Tom Daley. The young women continue their prize-winning footwork this weekend in Sacramento. An Irish dance contest comes to St Mary's Cathedral in April. From left Angela, Annika, Bona, and Ann Healy, whose Healy School of Irish Dance has been a San Francisco fixture for five generations, with additional locations in Mill Valley and Sonoma.

I CATHOLIC ' (^k SAN FRANCISCO Tsar mSMMMMMMBSm Official newspaper of the Archdiocese of San Francisco

Time again for married couples to celebrate their 25th, 50th and longer anniversaries at St. Mary's Cathedral.

"This is a wonderful time every year for us as Church to highlight the goodness of marriage and married life," said Chris Lyford, Director of the Office of Marriage and Family Life, which has sponsored the event for the last five years. An added dimension to this year's celebration is the welcoming of coup les married less than 10 years.

"It's our way of saying how we understand how hard it is to keep a good marriage going and how the earliest years are the toughest" Chris said. The date is Feb. 8th and interested couples should contact their parish for a registration form, or call Chris or Betty Riechmann in the Office of Marriage and Family Life at (415) 614-5680. mouthfuls of lyrics I've ever heard - "The food was totaled up and bagged" -but it's one that I'll stay in the car and listen to even after reaching my destination.... Remember to keep sending items this column 's way. It's an empty space without ya '. Send info with a follow up phone number to On the Street Where You Live, One Peter Yorke Way, SF 94109.

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

Happy 100th birthday to Laura Sullivan who moved into her second century just a week before Christmas with appropriate celebrato ry rites at her San Bruno home. Laura has been a member of St. Robert Parish "since its beg inning" in 1958 and "is a lways a joy to talk with," said friend and fellow parishioner Marian Sweeney. 'iBBSPSI "

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If there is an error in the mailing label affixed to this newspaper, call 1-800-563-0008. It is helpful to refer to the current mailing label .

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Advertising: Joseph Pena, director; Mary Podesta, account representative; Don Feigel, consultant

Catholic San Francisco (ISSN 15255298) is published weekly except the Fridays after Thanksgiving, Easter, Christmas and the first Firday in January, twice a month during summer by the Roman Catholic Archdiocese of San Francisco, 1500 Mission Rd., P.O. Box 1577, Colma, CA 94014. Annual subscription ratesare $ 10 within the Archdiocese of San Francisco and $22.50 elsewhere in the United States. Periodical postage paid at South San Francisco, California.

Postmaster: Send address changes to Catholic San Francisco, 1500 Mission Rd., P.O. Box 1577, Colma, CA 94014

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Please contact us or visit our new website f eaturingthe most comprenhensive selection of religious goods and gif ts.

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

Catholic San Francisco editorial offices are located at One Peter Yorke Way, Sail Francisco, CA 94109. Tel: (415) 614-5640 Circulation: 1-800-563-0008 or (415) 614-5638 Advertising: (415) 614-5642 News tax: (415) 614-5633; Advertising fax: (4 15) 614-564 1 Adv. E-mail: jpena @catliolic-sf.org

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San Francisco's St John the Evangelist Parish celebrates the 100th anniversary of its St. Mary's Ave. church with special Masses and a dinner Feb. 15th and 16th. "The dates are approaching quickly," said Joan Higgins a member of the Centennial Committee and a parishioner for 35 years.. Archbishop William J. Levada will preside at the 4:30 p.m. Vigil Mass on Feb. 15th that will include his blessing the church's new altar, and music led by parish choirs under the direction of Sheila Bernstein and Guillermo Guillen. Much of the parish's long history will be touched throughout the weekend with retired Msgr. Edward McTaggart, St. John 's pastor from 1976 - 1988, presiding at the 7:30 a.m. Mass on Sunday, Feb. 16th, and Sulpician Father James Myers, pastor since 1994, presiding at the 11 a.m. Mass that will be prayed in Thanksg iving for the long service of the Ursuline Sisters in the parish school , where Ursuline Sister Lillian Repak now teaches eighth grade , and St. John's High School. San Francisco Auxiliary Bishop John C. Wester will preside at the 9:30 a.m. liturgy, and Father Agustin Escalante, will preside at the 12:30 p.m. Mass in Spanish. Others members of the Centennial Committee are Linda Catalano-Portillo, Lawrence Dolan, Marge Dolan, Bill Elsbernd, Mary General, Betty Guzman, Paulino Limpin, Mary Michler, Zeira Munoz, America Romero, Orlando Romero, Lety Thomas. Joan reminds former parishioners who have not been contacted about the big days to please call St. John's office at (415) 334-4646.

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Counselor to staff sex abuse office

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. . J °St. Vincent 's School for Boys serves at-risk youths.

San Rafael says no to St. Vincent's Plan called f or housing, endowmentfor CYO boys home

By Jack Smith A unanimous Monday night vote, by the San Rafael City Council, has halted more than a decade of p lanning and negotiation to provide housing on the St. Vincent ' s School for Boys and Silveira Ranch properties near Marinwood.

After years of debate between housing advocates and a coalition of environmentalists and no-growth activists , a 14 member task force of citizens appointed by the city had proposed a compromise development plan .

Addressing the desires and needs for environmental protection , Marin 's housing crisis and other community concerns, the Catholic Youth Organization and Shapell Industries developed a plan for St. Vincent's Village, designed to fit the plan proposed by the task force.

The village would consist of 766 housing units, including workforce housing and 102 homes available to low and moderate income households. The village would include public recreation facilities, transit services and commercial uses, while preserving 85 per cent of the property for habitat preservation, open space, woodlands, grasslands and wetlands.

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The plan which was developed over many years of cooperation and negotiation with San Rafael and had council support, would have provided an endowment for St. Vincent School for Boys , the restoration of its historic buildings and construction of a new campus.

St. Vincent 's was founded as an orphanage in 1855 and is now a residential treatment center providing programs for at-risk boys who are victims of serious abuse and neglect. The property, which had been targeted by Marin and the city for housing development, is the school 's primary financial asset.

The next step in approval of the plan was to be the completion of an environmental impact report. On Monday ni ght, however, the City Council dramatically reversed itself, directing its staff to remove St. Vincent 's and the adjacent Silveira Ranch from San Rafael's Sp here of Influence and stopping plans to annex the properties to the city. The property now reverts to the influence of the County Board of Supervisors who are less apt to approve development.

ST. VINCENT'S, page 5

As part of its commitment to implementing the Charter for the Protection of Children and Young People, the Archdiocese of San Francisco has employed a Pastoral Assistance Coordinator for persons who have been sexually abused as minors by anyone serving the Church in ministry.

Barbara Elordi serves as coordinator of the office and will act as staff to the Archdiocesan Independent Review Board working to propose and establish policies, procedure s and programs to prevent and respond to the sexual abuse of minors.

A phone number has been set up for persons seeking assistance in coping with abuse. The number, 415-614-5506, is a secure line and will only be answered by Ms. Elordi.

Ms. Elordi is a professional counselor with a master 's degree in Counseling Psychology from Holy Names College with an emphasis in Pastoral Counseling. She is also a licensed Marriage and Family Therapist.

Ms. Elordi is widely recognized for her specialization in grief and loss. She is the author of the National Manual for Ministry of Consolation and has worked in developing the Ministry of Consolation in parishes throughout the Archdiocese. Previously, she assisted in writing the Crises Manual for Catholic Schools.

Ms. Elordi will help the Archdiocese fulfill the charge contained in the Charter: "Dioceses will have a competent person or persons to coordinate assistance for the immediate pastoral care of persons who claim to have been sexually abused as minors by clergy or other church personnel."

She will also work, as staff, in developing and supporting programs fulfilling other goals of the Charter, according to Presentation Sister Antonio Heaphy, Archdiocesan Director of Pastoral Ministry, "Ms. Elordi is well qualified to help us in our ongoing effort to promote healing and facilitate outreach, including counseling, spiritual assistance and support groups for persons who have been the victims of sexual abuse," she said.

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"Gfl? Home Before Dark "

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4p.m. Saturday Vigil Mass in &*" Francisco!

ST. EMYDIUS CATHOLIC CHURCH

The Schola Cantorum at the National Shrine of St. Francis of Assisi

286 Ashton Ave., (one block from Ocean Ave.)

The NationalShrine of St. Francisof Assisi was dedicated in 1998 by Archbishop William J. Levada. Originally established as a parish in 1849, the extraordinary church is both a city and state historical landmark. As a National Shrine, it is a place of pilgrimage for people of faith from around the world.

The ScholaCantorum, f ounded at the request ol die FranciscanMars (OFM Conv.) and widely acclaimed, provides a strong, living tradition of choral music, central to the Shrine's liturgy.

Sunday Concerts, offered free to the public every week of the year at 4:00 pm, feature guest artists and the Shrine's own musicians in performances of the chamber and choral music and recitals on the renowned Schoenstein pipe organ.

EVERY SUNDAY 12:15 pin Solemn Mass ? 3:15 pm Solemn Vespers ? 4:00 pm Free Concert

To reach us from 19th Ave., take Holloway Ave., (near S.E State, heading East), to Ashton Ave., left on Ashton to De Montfort Ave.

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Serving the Ingleside community of San Francisco, since 1923, St. Emydius is a multi-cultural, multi-racial, all inclusive faith-sharing community.

To reach us from 280 S. (at City College) exit Ocean Ave. going West, turn left on Ashton to De Montfort Ave., (1/2 block up).

(415) 983-0405 www.shrinesf.org

YOU ARE ALVKSYSWELCOME TO JOIN US!

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We're the Sisters of Mercy.

We invite you to be a part of our life together , our ministries , and our prayer.

Contact Sister Lenore Greene, RSM at Lenorersmaaol.com or call 1-650-340-7434

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Americans' esteemfor relig ion drop s ; Catholic scandal blamed

WASHINGTON — A 30-point plunge last year in American religious attitudes and practices plainl y reflected "the 2002 Catholic sexual abuse scandals and the decline in positive attitudes of Catholics toward their churc h and clergy, " pollster George H. Gallup Jr. said.

In a Jan. 7 column Gallup said , "The two specific items driving the index 's drop clearly speak to the impact of the sex abuse scandal p laguing the Catholic Church. In 2002, 52 percent of Americans gave very high or high ratings to ethical standards of clergy versus the 64 percent who did so in 2001. Americans' confidence in organized religion declined significantly as well; 45 percent of Americans had 'a great deal' or 'quite a lot' of confidence in organized religion in 2002, versus 60 percent in 2001."

He said the significance of the scandal could be seen in the wide gap in feelings of confidence in organized reli gion between Catholics , onl y 42 percent , and Protestants, 59 percent.

Earlier, in a Dec. 18 report the Gallup Organization said that the percentage of Catholics who say they attend church at least once a week had declined dramatically over the past 12 months while the Protestant numbers remained steady.

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As violence continues in the Holy Land, the number of pilgrims drops: A single visitor bows his head in the Church of the Holy Sepulcher in Jerusalem Jan. 7. The church is built over the site traditionally regarded as the tomb of Christ au-Prince during September and October. The report detailed a Sept. 29 case in which five homeless children were murdered. The boys ' murders were among "at the very least" 49 violent deaths in the metropolitan area of Port-au-Prince throughout the period.

"The authorities must take all measures to guarantee that life cannot be trampled on without an ensuing investigation and without those responsible being brought to trial," the report said.

Hate speech, anti-Christiancrime Oregon Catholic leaders urge

by Pakistani bishops voters to app rove income tax rise condemned LAHORE, Pakistan — The Pakistani bishops ' justice

PORTLAND, Ore. — The public policy arm of Catholic Church in Oregon is endorsing an income-tax increase to come before state voters Jan. 28.

"The revenue debate in Oregon is not merely about the numbers of financing state government. This public debate is about the morality of state public policy and how we care for the most vulnerable persons in our midst," said an Oregon Catholic Conference statement on Ballot Measure 28.

Measure 28 would raise $725 million for the next two budget cycles and apply most of that to schools. That would free funds for other programs, such as human services.

The tax-increase measure emerged in September from the Oregon Legislature after months of sometimes bitter budget debate . Some state lawmakers insisted that cuts and borrowing from reserves would tide the state over until the economy p icked up. Others — joined by Catholic leaders — advocated tax boosts to keep vital services running.

Haitian Church repo rt calls for end to murders of street children

PORT-AU-PRINCE, Haiti — Vigilantism against street children and the number of citizens disappearing have increased in Haiti, said a report b y the Haitian bishops' justice and peace commission.

"Do street children deserve to be murdered and disappeared because society neglects their needs?" said the report , which documented patterns of violence in Port-

and peace commission has asked the government to end "hate speech" that has led to a dramatic increase in crimes against non-Muslims, reported UCA News. The statement, signed by Archbishop Lawrence Saldanha of Lahore, accused authorities of "turning a blind eye" to crimes against Christians and minority Islamic sects, seen as non-Muslims by Pakistan's majority Islamic Sunni sect.

Hate speech led to the Christmas Day grenade attack of a Protestant church in which three girls were killed, the statement said. In August, near Islamabad, gunmen stormed a Christian school filled with foreign children, killing six Pakistanis. Four days later, a grenade attack at a church hospital killed four.

Florida bishop s ash President Bush to release Haitian detainees

TALLAHASSEE, Fla. — The Catholic bishops of Florida described the U.S. government 's treatment of a group of Haitian refugees as "indefensible and inequitable ," and they urged President Bush to order their immediate release.

In a Jan . 8 statement, Florida's nine bishops condemned the "continued detention and denial of adequate and appropriate access to legal representation " for the 228 Haitian refugees whose boat ran aground offshore near Miami last October.

"When our government seeks to criminalize the flight of these men, women and children who fled political

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repression , we do not strike a blow only against refugees , but against our own fundamental belief in the strength of justice , family, nation and God, beliefs upon which our nation was founded," the bishops said.

Hong Kong p olls rank bishop as most significa nt person in 2002

HONG KONG — Several polls ranked Hong Kong Bishop Joseph Zen Ze-kiun as the territory 's most significant person of 2002.

Bishop Zen garnered 50 percent of the votes from more than 2,500 readers in a poll by The App le Daily, the territory 's most popular Chinese-language newspaper, reported UCA News. The majority of participants in separate surveys by Hong Kong 's leading daily, South China Morning Post , and an English-language radio program also selected Bishop Zen as person of the year.

Father Gianni Criveller, who lectures on mission theology at Holy Spirit Seminary College in Hong Kong, said the poll results show that dissatisfaction with the government 's "national security law which a growing number of people perceive as a threat to civil liberties they have so far enjoyed." Bishop Zen has been one of the most outspoken opponents of the proposed national security law.

Hi g h AIDS rate leads bishop s to seek distribution of AIDS drugs

CAPE TOWN, South Africa — The AIDS office of the Southern African Catholic Bishops ' Conference has urged the South African government to provide cheaper, generic anti-retroviral drugs to all people infected with HIV. "Pharmaceutical companies cannot continue to hold the government and private individuals to ransom on the costs of AIDS medication," the office said. Patent laws prevent the sale of the drugs in South Africa.

Southern Africa has the hi ghest prevalence of AIDS infection in the world, with the infection rate in some countries reaching 40 percent.

- Catholic News Service

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Little Sisters open home on Consecrated Life Day In ceiebration of Consecrated Life Day, the Little Sisters of the Poor are holding an open house, Feb. 2, to include a special prayer vigil in the chapel of St. Anne 's Home to mark the celebration.

Each year, the Church sets aside, Feb. 2, the feast of the Presentation of the Child Jesus in the Temple, as a day of prayer for the Consecrated Life. The occasion is an opportunity for the whole Church to praise and thank the Lord for the gift of this sta te of life in the Church. In union with the Church , the Little Sisters invite all to a special prayer vigil.

The Little Sisters of the Poor have cared for thousands of San Francisco's needy since 1902, and continue the charism of their foundress , Blessed Jeanne Jugan , of humble service, compassionate love and mercy as expressed by Jesus in the Beatitudes , and the special vow of hospitality to everyone.

The Sisters invite everyone to "Come and see our joy in our service to the elderly, and conclude the afternoon with evening prayer. '' St. Anne 's Home is located at 300 Lake Street in San Francisco. The open house will be held from 2:30 p.m. to 5:30 p.m., with the prayer vigil at 4:30 p.m. ^^^ fe. When Blessed Jeanne Jugan began the congregation in France in 1839, she opened her home to Jesus Christ in the Chapel at St. Vincent's School for Boys. person of an elderly poor blind woman. Today's Little Sisters care for the aged poor in homes in 30 countries Durkee was referring to what others called a sea around the world with 32 homes located in North America, St. Vincents . . . change" in the attitude of the council toward moving always mindful of the words of their foundress , "Never ¦ ahead as lead planning agency for the development. forget that the poor are Our Lord."

Continued from page 3 Three months ago, it was supportive , but following a Brian Cahill, executive director of Catholic November County Supervisor election, the council Charities/CYO urged the council not to support a staff rec- quickl y reversed course. That contest pitted Susan ommendation to abandon the plan . "We have played by the Adams, a St. Vincent's opponent and no-growth advorules and cooperated with all of the city and county plan - cate, against San Rafael City Councilman Paul Cohen ning processes over the last 20 years," he said. During the who supported exploring development options for St. entire planning process, Cahill said that CYO had relied on Vincent 's. Adams narrowly won and other County We Beat the Home Depot! the "principles, goals and process articulated by this coun- Supervisors have expressed their opposition to developcil." ment.

He said the recommendation to abandon the plan and Negative statements by supervisors was one reason CARPET & VINYL CLEARANCE ITEMS revert the property to the county was unfair to CYO after it cited by San Rafael City staff in recommending the city Factory-trained & licensed installers had negotiated for so long in good faith and that it threat- back out of the project. They said that community oppoened the mission of the organization. "We are in this sition expressed through potential lawsuits and interferbecause we serve abused and neglected children," he said. ence by the Board of Supervisor s would draw out the WE DQNT CHARGEYOU $30 UKE SOME STORES DO! "We have no choice but to find revenue to support the pro- process making it expensive for the city and diverting its gram, especially in light of the foreseeable future of public energy, with no guarantee of success.

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He explained that Catholic Charities/CYO remained ing advocates and St. Vincent's supporters against envicommitted to delivering badly needed services in Marin ronmentalists and no growth advocates who want St. such as St. Vincent's and other programs "designed to sup- Vincent's to be maintained as a preserve, the Council TOP NAME BRANDS TO CHOOSE FROM! port families and keep kids out of the foster care system.. voted 5-0 to accept the committee recommendation not All Soil & Stain-Resistant! Many Specials! . None of this will happen if we have to go to the county. to annex the property, effectivel y abandoning the project.

You are putting our mission at risk."

Council members denied that there had been a "sea HEAVY PLUSH SCULPTURED PREMIUM YARN Michael Durkee, representing Shapell Industries, the change" in their attitude or that they were cowering Compare to $2.39 sq/ft Compare to $2.75 sq/ft company chosen by CYO to develop the property, told the under the political pressure of the last election. Mayor Al Now only $.99 sq/ft Now only $1.29 sq/ft council the proposed action to abandon the plan was "arbi- Boro said that he still supported some form of develop Major Brands including Mohawk and Shaw trary and capricious" and that "the city cannot now turn its ment and that the city should hav e some role in discusFANCY BERBER Only $.79 sq/ft back" on previous agreements and understandings to pur- sion when the county takes over. "The county has an sue development as the lead planning agency "without sig- obligation to do more with this site than just look at it," nificant legal consequences." He explained that the city he said. That sentiment was also expressed by the other PRE-CLEARED AREA Up to $A A A Value was required by the state and regional agencies to provide members of the council. $499 JJ 8' x 12 ' ^Jf Mayor Boro said that passing the property over to 1,500 units of housing and was relying on 856 units to be w w ™ in Beautiful, Shiny, Long Wearing derived from the St. Vincent's application. If the city the county, "was in the best interest of the city," in im backed out of the St. Vincent's project, "it will have no avoiding costs, lawsuits and distraction from other city \mmmu.M, mMHmsJ [moMm.^ no(mL%mwR ?l T • M U S T • B E chance of meeting the state housing requirements," he said. goals.

Bl Durkee said that CYO and Shapell would go along with In the end , however, Councilman Gary Phillips admittheir application regardless of the outcome of the vote and ted that in large part, "the voters determined my vote," cited several court cases, concluding, "legally you cannot and Councilman Paul Cohen said, though he still supRESILIENT FLOORS MANY COLORS TO SELECT change your mind simply because your political calculus ported development, "Yeah, its political. It's what we Complete Labor & Material Installed Direct to Existing Cleared Floor* "Extra for preparation & extra for moving fixtures and coving if necessary" do. " has changed. "

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Nuns report less abuse than women in general , study says The United Methodist study found that 77 percent of Methodist clergy women, 54 percent of women attending Methodist colleges and seminaries, 36 percent of women employed by the church and 23 percent of Methodist lay women in general had experienced sexual harassment in the church .

The Jewish study found that nearly 75 percent of female rabbis reported having at least one experience of

Catholic News Service WASHINGTON (CNS) — U.S. Catholic nuns appear to have suffered less sexual abuse than the general American female population and far less adult sexual harassment , exploitation or abuse from fellow church professionals than female rabbis and female Methodist ministers, according to a national study.

Most of the abuse nuns have faced as adults has come from priests or other nuns, according to the indepth national study conducted in 1996, which just recently gained national attention , It also found that nuns reported far less sexual abuse as children than was reported by most female groups in other U.S. child abuse studies. The researchers said this was a surprise because they thought they might find that a young woman's choice of a life of consecrated virginity could have a significant component of sexual revulsion or fear sparked by a negative childhood sexual experience.

Researchers at St. Louis University in St. Louis conducted the study through a written 15-page questionnaire sent to 2,500 sisters in 123 religious orders that agreed to participate.

The members of those orders represented about 37 percent of the nation 's Catholic women religious. The researchers got 1,164 usable responses — high for the kind of detailed and emotionally intrusive survey involved, but somewhat low for making sociological predictions that the respondents ' answers were full y representative of all U.S. nuns.

The just-over 20 percent of nuns who reported work or intracommunity harassment contrasted sharply with the results of a 1990 study of women's experiences of sexual harassment in the United Methodist Church and a 1993 study of the experiences of female rabbis.

Most of the abuse nuns have faced as adults has come f r o m priests or other nuns, according to the in-depth national study. harassment in then role as rabbis. Of these, 29 percent said a fellow rabbi was the harasser.

The authors of the research on nuns noted, however, that only recently have women entered the once exclusively male ranks of rabbis and the United Methodist clergy. Other studies have shown markedly higher-thanaverage rates of sexual harassment at work for women who enter jobs formerly reserved to or dominated by males.

So what did the researchers find out about sexual abuse of nuns?

For starters, they found that only 18.6 percent of the nuns surveyed said they had suffered sexual molestation as children. Other studies using various methods have found considerably higher rates of childhood sexual

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abuse among U.S. women — generally in the range of 30 to 37 percent.

Among their childhood abusers, most were relatives or family friends and most were male — more than twothirds of those who reported such abuse cited a brother, father, male uncle or male cousin. Six percent of those reporting childhood sexual abuse said the abuser was a priest and 3.2 percent said it was a nun.

Among nuns who experienced sexual harassment or exploitation as adults most commonly the harasser or exploiter was a priest or another nun.

"The current data suggest that at least 13 percent of sisters have had a negative sexually oriented experience at the hands of another sister after entering religious life," the researchers said. "Moreover, about 8 percent of sisters have been sexually exploited and/or harassed by a priest, often acting in the role of spiritual director."

Exploitation was described in the survey as "any sexual advance, request for sexual favors or other verbal, nonverbal or physical conduct of a sexual nature" by someone who is supposed to be assisting the victim in a professional capacity.

The researchers asked about two types of sexual harassment: intracommunity — from another nun in the community in which one lives — and workplace.

Workplace harassment was defined as any type of sexual advance, request or conduct which comes as a condition of employment, affects employment decisions, interferes with one's work, or creates an intimidating, hostile or offensive work environment.

Of the nuns surveyed, 11.1 percent reported experiencing sexual harassment from another member of the community they lived in. Work-related harassment was reported by 9.3 percent.

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Ryan wins praise for clearing Illinois death row CHICAGO (CNS) — The Illinois Catholic Conference and a nationwide Catholic group that opposes the death penalty praised a decision by outgoing Illinois Gov. George Ryan to commute all the state 's death sentences.

Just two days before he left office , Ryan commuted the death sentences of the 167 people on Illinois ' death row. All but three received alternate sentences of life in prison without possibility of parole. The remaining three had their sentences commuted to 40-year terms.

A day earlier, Ryan issued pardons for four death-row inmates who he said were wrongly convicte d on the basis of coerced false confessions. The actions followed a threeyear moratorium on executions in Illinois and the release last spring of a report detailing problems with how the death penalty is carried out in the state. Prior to Ryan 's latest actions, 13 Illinois death-row inmates had been exonerated in recent years.

Frank McNeirney, national coordinator of Catholics Against Capital Punishment , said in a Jan . 11 statement that Ryan 's "courageous action is in accordance with the best traditions of American jurisprudence. " McNeirney quoted Chief Justice William Rehnquist 's comment in a 1993 case that "clemency is deeply rooted in our Anglo-American tradition of law and is the historic remedy for preventing miscarriages of justice where judicial process has been exhausted."

The members of Catholics Against Capital Punishment pray "that other U.S. governors will consider using their clemency powers to spotlight the most obvious flaws in this discredited system of punishment, and, in doing so, encourage legislators to abolish it completely," McNeirney said.

The Illinois Catholic Conference, which represents the state 's bishops in public policy matters, said Ryan's action is consistent with Catholic principles of opposition to the death penalty.

"The death of the murderer cannot bring back the one who has been killed," said the Jan. 11 statement, "nor does revenge help to heal the hole in the heart of the grieving loved ones."

The statement said the death penalty cannot suppress

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Outgoing Illinois Gov. George Ryan discusses the death penalty during an address at DePaul School of Law in Chicago Jan. 10. During the talk he pardoned four Illinois death-row inmates and the following day commuted the death sentences of more than 150 prisoners.

"the inalienable dignity of those who have committed great evil." Although those who commit crimes deserve punishment, "the door to repentance, forgiveness and rehabilitation must always remain open. The opportunity for redemption must always remain available."

The statement concluded by encouraging incoming Gov. Rod Blagojevich to continue the moratorium on new

capital sentences and offering a prayer that Ryan 's action will lead to healing.

Blagojevich , a Democrat, called the commutations a "big mistake" before his Jan. 13 inauguration. However, he said he plans to keep the moratorium on executions in effect for the time being for any new death sentences handed down.

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Rome, earning a bachelor, cum laude, and later a licentiate, magna cum laude, in theology from the Gregorian University. Between his studies, he was ordained a priest for the Archdiocese of Detroit and served as associate pastor of Our Lady Queen of Peace parish in Harper Woods, Michigan.

Bishop Vigneron received master 's and Ph.D. degrees in philosophy from the Catholic University of America. He was instructor, assistant professor and then academic dean of Sacred Heart Seminary before being appointed to serve at the Vatican Secretariat of State, in 1991.

Cardinal Adam Maida appointed Bishop Vigneron president of Sacred Heart Major Seminary in 1994 and ordained him to serve as auxiliary Bishop of Detroit in 1996.

Bishop Vigneron has some national exposure as a founding board member of a new Catholic University, Ave Maria College, to be built in Florida, largely with the remaining fortune of Domino's Pizza founder and former Detroit Tigers owner, Thomas Monaghan.

He was also one of eight bishops, nationwide, who originally petitioned the U.S. Conference of Catholic Bishops to explore holding a Plenary Council, which would involve the participation of lay Catholics, to examine the root causes of current scandals in the American Church and to foster and support the Second Vatican

¦ Continued from cover and is comprised of Alameda and Contra Costa Counties, formerly of the Archdiocese of San Francisco. Bishop Cummins became the second Bishop of Oakland in 1977 following three years as Auxiliary Bishop of Sacramento.

The population of the diocese has grown significantly during his tenure. Nearly 430,000 Catholics live in the two counties of the diocese and they are served by 87 parishes, three colleges, nine high schools, and 51 elementary schools. The diocese also is home to several monasteries, convents, houses of formation and Dominican, Franciscan and Jesuit Schools of Theology.

"The appointment of a bishop of Bishop Vigneron 's qualifications and intellectual preparation in philosophy and theology is also a recognition of many important institutions of higher learning clustered in the East Bay," San Francisco Archbishop William J. Levada said.

Bishop Vigneron was born in Mt. Clemens, Michigan in 1948, the eldest of six children. He attended Sacred Heart Seminary high school and college seminary graduating magna cum laude majoring in philosophy and classical languages. He went on to the North American College in

Council's, "universal call to holiness." More than 100 bishops have signed on to that request and it is currently under consideration.

Aside from his familiarity and comfort with higher education, Bishop Vigneron said he would feel at home in a racial ly diverse diocese lite Oakland. As auxiliary in Detroit, he is "accustomed" and "at home" with a racially diverse diocese, he said at a press conference following his announced appointment.

He said he was grateful for the work that has already been done by Bishop Cummins and that he will be working alongside Bishop Cummins and a diocesan team to implement the U.S. Bishops' Charter for the Protection of Children and Young People. Bishop Vigneron also will work with Bishop Cummins on the project to build a new cathedral to replace St. Francis de Sales Cathedral which was demolished because of damage caused by the 1989 Loma Prieta earthquake.

In a statement, San Francisco Archbishop Levad a said, "I know Bishop Vigneron from contacts over the years to be a kind, enthusiastic priest and bishop. I pray that his ministry will be a source of joy and blessing there . I know that the faithful in the Archdiocese of San Francisco will join me in praying for him, and in giving him the warmest possible welcome to the Bay Area."

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An act of 'sheer boldness ' — In 1853 Rome s eized moment, f o unded archdiocese Sheer boldness . . .

By this time, in tact , the early 1900s , San Francisco had sealed its identity as a working person 's town. Archbishop Riordan might fire Peter Yorke for what he considered incendiary editorials in the Monitor, but he respected him as well; indeed, between the two men - the suave prelate and the purposefully gruff labor priest—there persisted , despite disagreements, a mutual respect , even a kind of suppressed friendship, that in and of itself expressed the full spectrum of a church that was at once grand and humble , Portero as well as Nob Hill , And besides: there was a slightly rebellious streak in Archbishop Riordan aswell: one that kept Riordan loyal to his designated successor, Edward Hanna, professor of theology at St. Bernard's Seminary in the Diocese of Rochester, New York, during a long five year period when Hanna was being slandered in Rome as a Modernist by a disgruntled Rochester seminary professor. Nor would Riordan ever turn his back on his friend George Tyrrell, an English Jesuit , when Tyrrell wasexpelled from the Society of Jesus and refused incardination in eithei Westminster or Dublin. Riordan , in fact, offered Tyrrell a place among his own diocesan clergy, which Tyrrell declined .

If Alemany can be said to have founded the Archdiocese of San Francisco, Riordan can be said to have re-founded it on even larger and more ample lines. As far as his temperament was concerned, Riordan was, in his heart of hearts , a seminary professo r, an intellectual , which is to say, a bishop in the European mold. Significantly, then, another seminaiy professor, Edward Hanna , whom Riordan had personally selected and defended , succeeded him.

Indeed , all but one of the archbishops of San Francisco in the 20th century would come from the ranks of seminaiy professors.

¦ Continued from cover

Big p lans, short tenure

Bishop Garcia Diego had big plans : a cathedral , a seminary, a school for girls. On 29 June 1842 he ordained Miguel Gomez to the priesthood , the first such ordination in California. The following October the bishop ordained two more diocesan priests. By 1846 Bishop Garcia Diego had ordained a total of six diocesan clergy for California.

Despite these promising developments , however, Bishop Garci a Diego had trouble grafting a diocesan structure onto the rootstock of the mission system. Support from the Pious Fund endowment in Mexico City for the support of missionary activity in California, for one thing, was not forthcoming after President Santa Anna impounded the funds. Hardest of all to bear: the bishop 's fellow Franciscans were not supportive of the newly established diocesan structure, despite the fact that the bishop was living with them at Mission Santa Barbara — assigned , he complained, to a narrow room, with no outside window, th at made him feel claustrophobic.

A mood of "after us, the deluge " pervaded the Franciscan community at Santa Barbara: a sense of regret for the mission system that was over, together with a reluctance to see Catholic California evolve into a fully empowered diocese. Nor were the paesanos of California, the common folk , eager to support an episcopal household, which they equated with the upper class-based hegemonies of Old Mexico. On 30 April 1846, around midnight, a very dispirited first bishop of California, aged only 60, expired after four frustrating years in office.

Whatever the disappointments might have been , the brief episcopate of Bishop Garcia Diego had established , at the minimum , the rudiments of a diocesan structure in California.

Between 1846 and 1850, the Diocese of California remained vacant, governed by a vicar capitulator, Franciscan Father Jose Mari a Gonzalez Rubio, resident in Santa Barbara. These were momentous years, witnessing the conquest and annexation of Alta California by the United States during the Mexican War, the establishment of an American military government, the foundation of an American civil society, and, finally, in January 1848 the discovery of gold that would within two years propel California into statehood.

The Gold Rush was an international event. As such, it proj ected the question of Catholicism in California into an international perspective. The Catholic culture of California , after all , was being internationalized along with California itself. No one understood this better than Giacomo Cardinal Franzoni, prefect of the Propaganda de Fide , which had the United States under its jurisdiction until 1908. Franzoni had in hand a number of compelling reports from California , forwarded to him by Archbishop Samuel Eccleston of Baltimore, chronicling the need for a more fully developed diocesan culture in what was now American California.

Alemany: the founder

When the Cardinal 's first candidate to be Bishop of Monterey, the Dominican Charles Montgomery, turned down the appointment on the basis of health and a lack of vocation to the episcopate, His Eminence turned to yet another Dominican, the Spanish-born Joseph Sadoc Alemany, a naturalized American citizen and a long-time missionary in the Midwest and Upper South, a former master of novices, and provincial superior in his Order. Like Montgomery, Alemany cried out Nolo Episcopari! ("I do not want to be a bishop"), but this time around Cardinal Franzoni was having none of it; indeed he personally consecrated Alemany on 30 June 1850 in the church of San Carlos al Corso and dispatched him forthwith halfway around the world to Monterey.

The Propagation of the Faith was by its very nature accustomed to thinking internationally. Already, in 1846, Rome had established a metropolitan archdiocese in Oregon City (transferred to Portland in 1928), thus showing itself capable of bold and ambitious projections into the future by establishing a metropolitan see on the western edge of what was still an unsett le d, and largely uncharted wilderness. On 29 July 1853, Rome took a second decisive and future-oriented step when it established the Archdiocese of San Francisco and named Bishop Joseph Sadoc Alemany to that post.

Once again, the fine hand of Cardinal Franzoni was everywhere in evidence, including the sheer boldness of the concept: an archdiocese that would extend north to the 42nd parallel, the boundary line between California and Oregon, eastwards to the Colorado River in Colorado, and southwards to San Jose. The Diocese of Monterey, now under the governance of Bishop Thaddeus Amat, a Vincentian, would have jurisdiction over the rest of California.

The rapid establishment of the Archdiocese of San Francisco, together witli its vast extent , reflected, the importance of Gold Rush California and the St. Francis of Assisi willingness of Rome to recognize this destroyed

Hanna: civic leader

Archbishop Hanna, civic as well as relig ious leader, with f ormer Calif ornia Governor Dunne on his ri g ht and Mayor Rolf on his lef t. importance. It also signaled the importance of California to the United States, for it was the bishops of the United States , operating through Archbishop Eccleston of Baltimore, who were apprising Rome during the early Gold Rush years of the situation in the Golden State. Thus the Archdiocese of San Francisco came into being as a confluence of local, regional, national, and international forces and perspectives. > A Dominican who would end his days in a Dominican priory in Spain, Alemany was nonetheless ferociously loyal to the diocesan , later the archdiocesan, ideal. Like California itself, moreover, Archbishop Alemany was a fusion of Hispanic and American background and interests. Once again, we have a prophetic pattern; for the church in California would never lose its connection with the missionaries of New Spain who arrived in 1769 under the leadership of Fray Junipero Serra. Spanish-speaking peoples, moreover, were predominant in the early years of Catholic organization and practice in American California; and in time Hispanic Californians would once again constitute the demographic bulwark of the Catholic population.

Overnight urbanism

Not yet a city in 1846, the year the first bishop of California died, San Francisco was by by 1870 the tenth largest city in the United States. This overnight urbanism, among other things, made the Roman Catholic culture of the Archdiocese of San Francisco more highly developed than might be expected of a frontier church. In the terminology of the Californiabom philosopher Josiah Royce , the Archdiocese of San Francisco moved rapidly from frontier to high provincial status. This meant , first and foremost , the establishment of parish churches. Today, a surprising number of parishes in the Archdiocese , even those in suburban areas, have venerable 19th century foundations .

This urbanization also involved the equally ambitious founding of hospitals, schools, orphanages, and institutions of higher education. Indeed, Santa Clara College, staffed by Italian Jesuits, received its charter from the state of California 1851, making it the oldest college and/or university in the state . St. Ignatius College , later the University of San Francisco, followed in 1855- In 1863 Alemany dedicated yet another institution of higher learning, St. Mary 's College, which the Christian Brothere began to staff some five years later. The School Sisters of Notre Dame, meanwhile, were conducting an academy for young women in San Jose; the Sisters of Mercy were establishing St. Mary 's Hospital; and the Daughters of Charity were equally active and elseChurch in 1865. The church was in health care in San Francisco Archdiocese. where throughout the in the 1906 earth quake and fire.

All in all, then, the full spectrum of

Catholic life was nurtured in the Archdiocese of San Francisco with a fullness comparable to the more long-standing cities of the eastern United States. Once again , the Catholic culture of the archdiocese was encoding a prophetic pattern. By the late 20th century, the San Francisco Bay Area would be the fourth largest metropolitan region in the United States.

Such a metropolis required a highly developed, sophisticated, and nuanced ecclesiastical infrastructure.

Riordan 're-founds "

Archbishop Alemany began the process of establishing such an ecclesiastical culture, and Archbishop Patrick William Riordan continued its arc of development. Riordan was of Irish descent, as were so many prelates of the late 19th and early 20th century Church. He was also a man of impressive and polished ecclesiastical presence: one of the first seminarians to be selected at the North American College in Rome, a graduate of the American College at the Louvain, a professor of canon law and church history at St. Mary 's seminary in his native diocese of Chicago.

Riordan arrived in San Francisco in 1883 to succeed Alemany. Again, a pattern presents itself: the church in California, so dramatically Hispanic in its origins , as Arc hbishop Riordan reflected in die person of its first archbishop, now enters the era of Irish hegemony.

Whereas Alemany remained a simple friar living in a small room adjacent to old St. Mary 's Cathedral at the corner of California and Dupont , Riordan sought a grander role for the Archdiocese and the public presence of its Archbishop. As a Chicagoan, Riordan loved to build, and in short order he laid the foundation for a new cathedral on Van Ness Avenue, dedicated in January 189 1, and a splendid new seminary in Menlo park, opening in September 1898, staffed by the Society of St. Sulpice.

During the Riordan years , the Archdiocese of San Francisco acquired new strength in its buildings , programs and institutions , and in its flourishing religious orders and diocesan clergy. Riordan inherited 50 parishes. He established 70 more. He assumed jurisdi ction over 100 clergy in 1883- By the time of his death on 27 December 1914, there were more than 350 priests in the archdiocese. One of them, a convert, Charles Adolph Ramm, had in his youth been a noted University of California football player and later served as the Archbishop 's trusted right-hand man. Another priest, Peter Yorke, served the Archbishop as a perennial thorn in the side.

If Archbishop Riordan represented the church in its grander phases (he was, after all, an honorary member of the Pacific Union Club) , the fiery Father Yorke, whom Riordan removed as editor of the Monitor in 1902 , represented the realities of a church whose predominant membership was composed of working class immigrants of Irish descent.

Alemany founded. Riordan expanded. Hanna projected. No archbishop in the long history of the archdiocese, in fact , can be said to have equaled the public presence of Edward J. Hanna, not j ust as a Catholic leader but as a respected civic leader of the region; indeed in 1931 University of California offici ally designated Hanna a Friend of Manki nd in recognition of the Archbishop 's many causes and social crusades.

During these years — from 1914 until Hanna's resignation and retirement to Rome in 1935 — the Archdiocese of San Francisco moved fully into its 20th century identity. Among other things, a minor seminary was established in Mountain View, and new buildings constructed for the San Rafael School for Boys in Marin County and the Albertinum Orphanage in Ukiali. In 1914 the Jesuits built a magnificent new church atop Ignatius Heights, and ten years later the Dominicans built an equally elegant structure in the Western Addition, A Catholic-orientated Young Men 's Institute and Young Ladies ' Institute moved into a grand new building near the Civic Center. Nothing done by the Archdiocese before or since has equaled this YMI/YLI program of introducin g young Catholic men and women to each other in congenial social circumstances. The Newman Hall at Berkeley established by Riordan expanded its programs. Everywhere one looked—the bench , the bar, the worlds of medicine and finance, politics, labor, the press — San Francisco asserted itself as a distinctively Catholic city.

Once again; the Archdiocese of San Francisco was reflecting a national pattern; for across the nation - especially in places such as Chicago, Cleveland , Cincinnati , Boston , New York, Philadelp hia , and St. Louis—Catholic communities were enjoying a period of multi-faceted prominence: a condition that would last through die 1950s, which in local terms meant the administration of Archbishop John J. Mitty, from 1935 to 196l.

Mitty era

The Mitty era was at once a fulfillment and a watershed. In terms of the general assumptions and organizational procedures of pre-Vatican II American Catholicism , the Mitty era represented a period of completion and fulfillment. A New Yorker who had served on the staff of St, Joseph's Seminary in Dunwoodie in its golden age, Mitty had come to maturity as a priest in the Archdiocese of New York at a time of high expectation for diocesan clergy. He had also spent time as a Archbishop Mitty, form er chap lain chaplain at West Point. at West Point , with General Mark These two experiences Clark during World War 11.

Dunwoodie in the era of The New York Review, the influential publication of the seminary faculty, and West Point in its golden age — helped confer on Mitty a professionalism and an assurance almost military in bearing and precision.

Mitty had a very high regard for the professional education of his clergy. He sent many priests on to graduate study and encouraged all his clergy to keep up on their reading in matters theological, scriptural , and historical. On the other hand , Mitty, the quasi-West Pointer, ran a tight ship. Fortunately, Mitty was an excellent administrator, so his hands-on approach was largely beneficial for the Archdiocese.

SHEER BOLDNESS, page 18

J_ CATHOLIC SAN FRANCISCO Fairness is tax policy goal President George W. Bush' s proposal last week to eliminate taxes on stock dividends is to the nation 's tax policy as the Administration's previous announcement regarding military first-strike is to the country's foreign affairs.

Both proposals call for fundamental and far-reaching changes in the way the United States conducts its affairs—domesticallyin one case and internationally in the other. Both proposals raise serious questions about the kind of nation America will be in the future .

The president has called for a $600 billion "tax-relief package over 10 years, which he says will provide needed stimulus to the U.S. economy. The proposal includes early implementation of the tax cuts approved in 2001, which currently are due to take effect in 2004 and 2006. However, the bulk of the tax cut — $364 billion — would come through the elimination of taxes on stock dividends.

Unveiling his plan 10 days ago in Philadelphia, President Bush described his proposals as a "jobs and growth plan," and said it would stimulate the nation's economy with tax cuts aimed mostly at "middle-income Americans."

But Lawrence Mishel of the Economic Policy Institute, argues that the Administration's plan "has nothing to do with creating jobs or fixing the economy in 2003. This is about lowering taxes - and permanently. This is a move to eliminate taxes on capital and only tax wages."

The president 's proposal aims at ending the so-called "double taxation of dividends," which has been a rallying cry for many on Wall Street. The argument is that corporations make a profit and then are taxed on it. If the company chooses to distribute any excess profits to investors in the form of dividends, shareholders then have to pay ordinary income tax on the dividend payout. Some argue that this results in the same pool of money being taxed twice.

This view ignores the reality that stock dividends are one form of payment for the use of capital. The cost of capital is a business expense as much as is the cost of labor, and the income from stock dividends should be subject to taxation just as the wages of employees are taxed.

The guiding phdosoph y behind the Administration's proposed package seems to be a determination to shift the tax burden from earnings by business and investors toward taxes on income and consumption.

This criticism should not be viewed as an endorsement of tax proposals put forward by the opposition party, which may not benefit from the lesson that lower tax rates generally result in higher tax revenue overall. If prevailing tax rates are perceived by citizens as being excessive, they will forgo income, thus leaving the government with a smaller economic base upon which to derive tax revenue.

Beyond the fairness of a national tax policy that provides for the taxation of both returns on capital and wages for labor, the proposal to ehrninate taxes on stock dividends simply does not live up to its billing.

Currently, about half of all the stock dividends already avoid immediate taxation.

Dividend-paying stocks held in pension funds and other tax-deferred plans, such as 401(k)s and IRAs, are not taxed when they 're distributed to such plans. Rather, the dividends, like alt the other money in these plans, are taxed when the individual withdraws money from the retirement plan.

The practice of paying cash dividends generally is more common among larger and well-established companies than among newer and emerging companies, which often rely on anticipated stock price appreciation to attract capital investors. The Administration's proposal provides an advantage to the category of companies precisely where job growth has the least potential, rather than encouraging investment in business start-up companies where most job creation take place.

Moreover, the exemption of taxes on stock dividends, as proposed by the Adrninistration, would have an unknown effect on the successful issuance of non-taxable government bonds, which are issued by government entities to fund a myriad of projects.

In the final analysis, the proposal to free stock dividends from taxation should be seen as the first step in a broader campaign to fundamentally change the tax structure of the nation. Such steps should be taken with a great deal of consideration and full regard for fairness.

MEH

Death p enalty revisited It was an extraordinary decision by outgoing Illinois Gov. George Ryan to commute all the state's death sentences just two days before he left office in early January.

Of the 167 people on Illinois ' death row, three had then sentences commuted to 40year terms and the others received alternate sentences of life in prison without possibility of parole. Earlier, Ryan had issued pardons for four death-row inmates who he said were wrongly convicted on the basis of coerced false confessions.

These actions followed a three-year moratorium on executions in Illinois and the release last spring of a report detailing problems with how the death penalty is carried out in the state. In recent years, 13 Illinois death-row inmates have been exonerated of the crimes that put them on death row.

Ryan's decision, which was difficult for many to accept, reflects his conviction that the system had failed. Beyond individuals who were innocent, he found that all too often, the issues of race, education or poverty were the prime factors determining who ended up on death row.

The action by Ryan of mandating life imprisonment without possibility of parole is in keeping with Holy Father's belief that the guarantees of public safety provided by modern penal systems remove the need for capital punishment.

A review of the death penalty should be undertaken here in California to assure that there are no questions as to innocence of inmates on death row and that capital punishment is not applied where alternative sentencing would provide protection to society.

MEH

Excellence of marriage

I was quite dismayed to read Cardinal Dulles' comments in your recent "Vocations" section. By claiming that the vocation crisis would be less if people had a better understanding of Vatican U's teaching on the "greater excellence" of celibacy, the Cardinal shows he 's seriously out of touch with the faithful he's suppose to be leading. All of his comments indicate he feels the "liberal majority" he speaks of has had too large an influence on Council interpretation, and the Church is worse off for it. From the hierarchical ivory tower I'm sure he inhabits, I have no doubt it indeed appears that way.

His thesis is that virginity for Chnst is a more blessed state than marriage.

Whatever happened to humility? We're interested in who's better? Could he be any more smug, or condescending to those of us who are married? While celibacy and the lack of a spouse and children may give someone more time to dedicate in service to Christ (a great personal sacrifice made by many fine priests, nuns, and brothers), there is nothing inherently holy or special about celibacy. It's ridiculous, insulting, and only widens the gap between the clergy and the faithful, not something we should be seeking to do in these troubled times.

I'm sure all of the issues Cardinal Dulles ' raised are of supreme importance as he writes his books or has deeply intellectual discussions with other learned men. They do nothing to help all the wonderful priests who serve with real people every day, nor do they do anything for a laity that would like to feel the Church belongs to all of us, and not just those in Cardinal Dulles' private club.

Michael Murphy San Carlos Ed note: Whatever one thinks of the pastoral appropriateness of Cardinal Dulles remarks, he did not denigrate marriage, neither did he propose a novel concept or revive a discarded one. He merely quoted f rom the Second Vatican Council 's Decree on Priestly Formation regarding "the greater excellence of virginity consecrated to Christ. "

Unfortunately, Fr. Dietzen neglected to differentiate between Catholic and Protestant understanding of the real presence as defined in three ways: transubstantiation (The Council of Trent), consubstantiation, (Luther), and concomitance (Calvin). The Catholic doctrine of transubstantiation is the belief that the substance of bread and wine as earthly nourishment, becomes the actual Body and Blood, Soul and Divinity of Christ 'physically ' present in the Eucharist. Whereas in consubstantiation the belief is that the bread and wine remain but are "united to Christ," and in concomitance the bread and wine remain as a vehicle of the real presence of Christ.

Although the essential belief of -—, Catholics and Protestants is agreement that Christ is really present in the Eucharist, there is nevertheless a divergence in the way and manner this Real Presence truly takes place that cannot be reconciled. Unfortunately, Fr. Dietzen's failure to explain this incompatible difference of Catholic and Protestant faith in, and understanding of the Real Presence might lead some of his readers to mistakenly conclude that valid Masses and Eucharist are not exclusive to the Catholic (and Orthodox) church — an erroneous belief implying that all religions are equal.

There is no Church equal to the True Church founded by Christ Himself, and no True Presence of Christ in His entirety in any Eucharist except the one consecrated through transubstantiation by a validly ordained priest.

Jane L. Sears Burlingame

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In his Question Comei column, Fr. John Dietzen 's answer to the question asking if Protestants, especially Lutherans, believe in the Real Presence of Jesus in the Eucharist, was in essence: yes.

Letters "welcome

Catholic San Francisco welcomes letters from its readers.

Send your letters to: Catholic San Francisco One Peter Yorke Way San Francisco, CA 94109 F«s: (415> 614-5«41 E-mail: mfteaIy@catholic-sf.org

Roe 's consequences

January 22nd marks the 30th anniversary of Roe v. Wade which legalized abortion. In the past 30 years, there have been 42,000,000 abortions in America, more than one baby every 24 seconds.

Perhaps you say, "That's terrible, but it's not my fault." Really? Every tirne we vote for a pro-abortion party or candidate, or don't vote, or keep silent, we are accomplices.

How else could a minority of people keep such a murderous law in effect?

For those who don 't fear God's judgment, consider the temporal consequences.

Among the 42,000,000 aborted babies, there may have been a cure for cancer or heart disease, improved farming technology, a beautiful piece of music, or a person who foiled the twin towers attack. In truth, though, even the most disabled of those aborted lives is sacred.

Remember, "Endowed by then Creator with certain inalienable rights, among these are the right to life?"

Consider that half the generation that may support us aging baby boomers is dead.

Have we taught our children that human life is trash? Don't some abortionists profit from the sale of aborted limbs, organs and tissue?

A society that kills its young is not far from deeming the aged and un-preferred as inconvenient and expendable?

It is time to pray for America.

Cathy Henry Potter Valley

Anthony of Egypt Hp|H|

Mount Kolzim. A man of impressive integrity and wisdom, he helped Alexandria's bishops refute the Arian heresy and is remembered as the classic representative of the "desert fathers. "

The Catholic Diff erence

Roe v. Wade at 30 Eighteen years ago, when all-purpose leftist Barbara Ehrenreich announced in the New York Times that her "one regret" about her abortions was that "they cost money that might otherwise have been spent on something more pleasurable , like taking the kids to movies and theme parks," I thought we had hit the bottom when it came to the coarsening of American debate on these questions.

Now, however, comes word from America's most prestigious medical school that the president of its Medical Students for Choice chapter is bringing a "birthday cake" to class on January 22 to celebrate the thirtietii anniversary of Roe v. Wade. Barbara Ehrenreich might have done something as grotesque as that on purpose. Given the deadening of sensibility that Roe has engendered, I think we can be reasonably sure in this case tiiat the student in question is completely oblivious to the ironies involved in making a birthday cake the centerpiece of her celebration. For what, she would ask, does Roe have to due with birth and life? Roe has to do with choice, and with "a woman 's right to choose." Period.

Thirty years after Roe, the pro-life movement has some cause for satisfaction. The abortion issue has not been "settled," as pro-abortion opponents insist it was, by Roe v.

Wade and subsequent Supreme Court decisions; indeed, there is no more unsettled issue in American public life than the abortion issue. The new Congress is arguably the most pro-life since Roe, and working with a pro-life administration, should make some advances in rebuilding the legal framework of the hospitable society in the next

biennium. More and more young people are becoming prolife advocates; the activist hard-core of the pro-abortion world is aging. Most importantly of all, who knows how many innocent lives have been saved by the care for women in crisis that the pro-life movement provides?

Yet, as we approach Roe's thirtieth anniversary, we should admit that, at the level of public policy, the movement hasn't changed much of anything. Pro-life legal and political advances have been at the margins of the issue (important as working those margins is, and will remain); Roe's provision for virtu ally unrestricted abortion remains set in legal concrete.

Why has this happened? I think it 's in large part because we in the pro-life movement haven't changed the terms of the debate by demonstrating that abortion is the great civil rights issue of our time, not merely a matter of personal, private "choice."

The science is with us; no one with an elementary understanding of human embryology can possibl y deny that the product of conception is a human being. Genetics also confirms what we know from basic logic: nothing that will become a human being was ever anything other than a human being, and nothing that is not a human being is capable of becoming a human being. As they made pluperfectl y clear in the last election, the pro-abortion forces are the genuine radicals in this matter, unwilling to compromise even when the issue is indisputabl y one of infanticide (as in partial-birth abortion); being that far out on a limb is usually a bad place to be in American politics.

And yet "choice" remains the magic word that effective-

ly cuts off debate on the core question. Unti l that ffi changes, pro-lifers will a. ui continue to lose the main 3 <" contest, even while winm ning a few more argu§ ments on the margins. ,- *r .

-i This past October, an ^ vjeOTge W clgei African-American ¦• Catholic, running for statewide office in a liberal state, was getting hammered for his pro-life stance. He asked a priest, a friend, how he should respond ; the priest said, "Just say you 're a Catholic and you 're upholding what the Catholic Church teaches." That's not what 1 would have told the candidate. I would have suggested that he say, "I'm prolife because I' m a forty-five year old black man who is able to run for this office today because of the courage of the civil rights pioneers of the Fifties and Sixties. Protecting the right to life for all the vulnerable is the great civil rights issue of this time. That 's why I'm pro-life. That's why you should be, too."

When that becomes the talk, the pro-life walk has a real chance.

1

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

Family Lif e

We are not alone: Courage for the new year It's a scary world out there. What with warnings of terrorism, threats of war, and a sputtering economy, there's plenty not to look forward to this year.

A recent ABC NEWS/Washington Post poll found that many Americans are fearful about what's ahead in 2003.

Fifty-six percent reported being more fearful than hopeful about the world outlook, an increase of 21 percent over last year. And more than a third reported being fearful about their own personal outlook.

It 's not easy for kids, either.

This fall, the second and third graders in Gabe's class entered an essay contest on "Signs of Courage." The teacher asked them to write about a time when they had to be brave. I bravely volunteered to type the essays and fill out the entry forms.

At first, I wondered what the students would come up with. After all, how much courage did a 7 or 8 year old need ? Plenty, it turned out.

In their own delightful way, the children described the challenges of then young fives: learning to swim, starting school, touching a frog. A Korean girl wrote movingly of coming to this county and not being able to talk to anyone.

A quiet girl wrote of learning to speak up in class. Several

students had scary rock-climbing adventures. Two had been in the hospital . One fell in the ocean.

Christina wrote of a mishap in an all terrain vehicle: "I pressed the gas and the brakes at the same time. So I didn't stop.

Oh no, I thought! Along in front of me was a log and it saved the day !I got some scabs and bruises and a scrape on my nose.'

My son Gabe described his first day of kindergarten: "When I got to school there were lots of people and I did not know anybody. The teacher had the class do a work sheet. Then it was time for silent reading for 10 minutes, and that was done, and I had no friends."

Evan wrote about his first football game: "My mom cheered me on. My dad cheered me on. I was nervous. I didn 't want to get hurt. I started to be brave. I started to have fun running, catching people, and tackling."

Jourdanne described a rappelhng adventure with the Girl Scouts. "The rock wall was high. I had to be brave to climb it. In the middle I looked down. My foot slipped. I made it to the top. I rappelled down. I was excited to tell my brothers."

Nicky wrote of learning to do a back float. "At the end of the session, I had to try without the swirnming teacher holding me. I was so scared. But.my swinuning teacher gave me courage because he was right beside me. But I still could not do

it, and so I'm still trying."

I was struck by the children 's matter-offact approach to the scary situations they faced—no whining or feeling sorry for themselves. And I noticed how often they mentioned family or friends who supported them and cheered them on.

That's a lesson we can all take to heart as we face the challenges of the new year. We're not alone*. We have one another. And we have God, who is always beside us, like a swimming teacher who won't let us drown. With God' s help we can move beyond our fears and live with courage and joy.

Christine Dubois

Christine Dubois is a widely publish ed f reelance writer who lives with her family near Seattle.

Contact her at: chriscolumn@juno.com.

Sp irituality

Putting sex abuse scandal in perspective A number of things should be clarified to help us properl y contextualize the present crisis of sexual abuse within the church.

What needs clarification? Three things in particular: the effect of sexual abuse on its victims; the prevalence of sexual abuse within our culture; and the nature of the disease of pedophilia.

First, and most important of all, the effect of sexual abuse on its victim: We can never overstate the utter devastation of soul that is caused in a victim of sexual abuse. Nothing so scars, violates, and unravels the soul — literally pulls it apart — as does sexual abuse. I' ve heard two highly respected psychiatrists say that their hunch is that teenage suicide , so rampant in our culture, is, 80 percent of the time, a result of sexual abuse , however complex the proximate sequence of events leading up to the suicide might be. That 's also true, I suspect, for many adult suicides.

Sexual abuse scars deeply and permanently.

Next, some stunning numbers about its prevalence.

We don 't, for obvious reasons, have hard numbers here, but, insofar as we can make an educated guess, it 's estimated that , in the Western world, one out of every four

or five persons, girls and boys, comes to adulthood scarred, having been violated sexuall y in either a major way or minor way, though it's rare the violation is minor because by nature all sexual abuse is serious. In terms of an image, this means that, statistically, some form of sexual abuse is happening in every fourth or fifth house in the Western world.

These tragic numbers do not excuse priests who are guilty, but they can keep us aware that priests are less than .01 percent of this massive problem. In fact, statistically, this disease is marginall y lower among the clergy and vowed religious than it is among the population at large.

Moreover, also against popular understanding, pedophilia is not a celibate or gay disease. It 's a disease, pure and simple, cutting across all boundaries, clergy and lay, men and women, gay and straig ht, married and celibate. Like alcohol, it plays no favorites. It 's a sickness, and not a question of somebody not having prop er willpower, or of somebody who doesn 't have sex acting out because of that deprivation.

A comparison might be made to alcoholism. Sixty years ago, society had very little understanding of alcoholism as a disease. We naively thought that the prob-

lem was simply a failure of willpower.

"Why don ' t they just stop drinking!" Now we recognize that alcoholism is a sickness and must be understood and treated as such.

A naive understanding of the nature of pedophilia is also one of the reasons wh y bishops made some mistakes early on. Unaware of the real and deep nature of this as an illness , some believed the perpetrator when he said, "I'll never do it again."

The perpetrator was sincere in saying that and they were sincere in believing it , but, as we know now, that 's a dangerous naivete, both ways, akin to an alcoholic (not in treatment) promising to never drink again.

What causes pedop hilia? While there is now division over a former axiom that held that "every abuser was first abused," everyone agrees that pedophilia is ROLHEISER, page 15

Father Ron Rolheiser

Evangelization

Each day a gift - that's why they call it the Present!

Most of us did our share of gift giving in the last month of 2002. We gave presents to our loved ones, to our co-workers and to people in need to mark the glorious feast of the Birth of Christ. When it was all over, I wonder if that meant that the "season of giving " was all over too. With God the season of giving is everlasting. Did you know that each new day is a gift from God? That is why they call it the "present ." A friend mentioned this to me just before Christmas. She had seen it written up as a quote in a third grade classroom.

This gives us much food for thought as we five each new day in this new year of 2003. What are we going to do with these daily "presents" - 365 of them this year alone?

Perhaps each day as we rise from our sleep and prepare to open the "present", we could think about how we will use it. It is entirely up to us to choose what to do with it. We can waste it; enjoy it; share it; make it meaningless; make it memorable; or make a positive effort to be a disciple and help some peop le to get in touch with God in then life.

That's what evangelization is all about - making a conscious effort to help those around us to focus on where God is for them in the present. Of course in doing this we are getting more value out of our dail y gift than the person with whom we share. In this time of new beginnings and making resolutions perhaps this is one resolution we can make a serious effort to keep.

As we begin the celebration of the 150th anniversary of the founding of this archdiocese, it is a good time to focus on how we can become involved in evangelization.

When the early missionaries came to this part of our world they obviously met with success and sometimes met with rejection. However the rejection did not force them to back off and return to their native countries.

It is unfortunate that for many Catholics the call to be a missionary is never truly heard or understood. Some think that this is the business of the "priests and nuns".

While priests and nuns are called in a special way to serve the People of God, all Catholics are called to bring the good news to the world, that is, to make the presence of God more visible and to help all people to come to know that God loves each one of us unconditionally. We do this more by example than by words.

When St. Francis was instructing his missionaries to preach he told them to use words only when necessary. He evangelized by his joyful spirit of caring for all those in need. He shared his "daily present" in using his time and talents for the good of others. He was constantly alert as to how he could make God more present to those around him.

As you try to share your time and talents with others it might prove helpful to keep the following in mind: some people are never satisfied with the gifts , or presents, they receive. Witness the long lines at the store counters in the

week after Christmas !

For some people returning gifts is a way of life.

Perhaps that is indicative of then search for meaning. They never seem to be satisfied but are always looking for something else, something Sister they consider more attractive or something Antonio Heaphy of then own choosing.

So don't be surprised if, when you try to share your gift of faith with others, you get a disgruntled response or you are flatly told that they have no use for your gift. Like the missionaries of old, just keep trying. A day will come when they recognize the gift for what it is really worth and they will treasure it. How wonderful it would be if you were the one standing by to witness this.

===================

This is one in a series of columns by Presentation Siste r Antonio Heap hy, director of the Office of Evangelization of the Archdiocese of San Francisco.

Guest Commentary

Church and economy: Catholic response to globalization With a mere two years at the horizon of forging the new millennium, the event of greatest impact on humanity is the phenomenon of globalization. For some it is portrayed as the hope of coming generations. For others it is exposed as the greatest threat to human survival.

In the year 2000, more than 150 heads of state came togetiier at the United Nations for the "Millennium Summit".

It was the largest gathering of world leaders in history. During three days of meetings, the topic that dominated all others was globalization. The heads of slate were nearly unanimous in challenging the shape and direction that globalization has taken, citing the world's deepening crisis of social injustice.

In the past three years, hundreds of thousands of people around the world have demonstrated in opposition to globalization. Street demonstrations started in Seattle in 1999 when 50,000 people protested at the World Trade Organization meeting. Protests continued at the annual meetings of the International Monetary Fund, the World Bank, and other financial institutions around the world. In November, 450,000 people peacefully protested globalization during the European Social Forum in Florence.

In 2001, at the Group of 8 meeting in Genoa, 200,000 people demonstrated against globalization . In the words of French President Jacques Chirac: "One hundred thousand people don't get upset unless there is a problem in then hearts and spirits." But, the U.S. media's coverage, devoid of any analysis, never once asked "Why ?" â&#x20AC;&#x201D; "Why were 200,000 people protesting globalization?"

Globalization can be defined simply as the increasing integration of world civilization. It is not only economic but political, social, technological, cultural , and environmental.

More specifically, globalization can be understood as the increasing interconnection of economic and cultural life worldwide, moving from the 1970s growth of interdependence among nations to the 1980s and 1990s dominating role of multinational corporations and financial institutions.

Globalization includes the convergence of prices and interest rates, the social and multicultural corporate influence on the behavior of societies, the exchange of cultural values across nations , and the global convergence of beliefs and value systems. These processes combined drive the transition from interdependence to integration, creating an economic and cultural evolution with profound global moral challenges.

Globalization has increased efficiency and production, brought a greater sense of unity among peoples, and a broader distribution of resources. This global sharing of peoples, products , technologies, and ideas appears as a positive process with the foundation for a better life for all the world's peoples.

Negatively, the consequences of globalization are staggering: widespread exploitation of women and children; destruction of the environment and natural resources; an ever-widening gap between rich and poor; a 15-year drop in per capita income in over 100 countries; over 1 billion people with unclean water and Utile food; 17 million dead yearly from curable diseases; high unemployment; and the deterioration of social services. The vast majority of the world's population experience abandonment and a deteriorating sense of hope.

In his summary critique of globalization, the Belgian theologian and sociologist Frantjois Houtart concludes that after 20 years of neo-liberal globalization working towards deregulation policies, excessive privatization, structural adjustment programs, a weakening of the nation-state, and the marginalization or eradication of popular movements, the very logic of the globalized economy remains unquestioned. Instead, there are proposals to involve organizations of all types (non-governmental organizations and churches, as seen in the U.S. administration 's proposal of "faithbased initiatives") in an effort to soften the blow.

The Church's response to globalization is rooted in the Scriptures and Catholic tradition. Vatican IPs Gaudium et Spes best articulates the Catholic vision in response to the experienced phenomenon of globalization: "It devolves on humanity to establish a political, social, and economic order which will.. .help individuals as well as groups affirm and develop the dignity proper to them".

The question is: Does the cunent form of globalization fulfill this Catholic objective?

In November 1997, Catholic bishops from North, Central, and Latin America gathered in Rome for the Synod of America. In more than 200 speeches delivered by the attending bishops, the topic addressed most often was globalization. Archbishop William J. Levada of San Francisco raised the critically important question as to whether the bishops ought to substantively contribute to the analysis and evaluation of the neo-liberai economic model of globalization as experienced today. He went so far as to offer the suggestion that the Church might propose an alternative economic system.

Archbishop Levada asked: Should this synod propose, in the face of crushing poverty experienced by so many in our hemisphere, an alternative to economic liberalism or globalization; or should we invite our hemisphere to conversion by calling attention to the enormous injustices which occur when people ignore the vocation to co-responsibility for a living wage, just working conditions, health and retirement benefits , and care for a sustainable environment?"

In January 1999, in Mexico City, Pope John Paul B presented the apostolic exhortation, Ecclesia in America. In it he provided the following analysis: "The ethical implications can be positive or negative. There is an economic globalization which brings some positive consequences such as efficiency and increased production, which...can help to bring greater unity among peoples and make possible a better service to the human family. However, if globalization is ruled merely by the laws of the market applied to suit the powerful, the consequences cannot but be negative."

He then identified some of the most negative results: "...the absolutizing of the economy, unemployment, the reduction and deterioration of public services, the destruction of the environment and natural resources, the growing distance between rich and poor, unfair competition which puts the poor nations in a situation of ever increasing inferiority."

He concluded: "The globalized economy must be analyzed in the light of the principles of social justice ...[that give] a moral vision which aims to encourage governments, institutions and private organizations to shape a future consonant with the dignity of every person".

Since then John Paul has reaffirmed that moral evaluation on numerous occasions.

When President Bush met with him at the Vatican following the G-8 meeting in Genoa, John Paul II once again focused on globalizaFather Kenneth tion. He read the folM. Weare , Ph.D lowing critical statement to the president: "In recent days, the world's attention has been focused on the process of globalization...The Church cannot but express profound concern that our world continues to be divided, no longer by the former political and military blocs, but by a tragic fault line between those who can benefit from these opportunities and those who are cut off from them. . .The revolution of freedom must now be completed by a revolution of opportunity, in which all the world's peoples activel y contribute to economic prosperity and share in its fruits."

"This requires leadership by those nations whose religious and cultural traditions should make them most attentive to the moral dimension of the issues involved ," the pope said. He emphasized respect for human dignity and equality such that all people everywhere must have access to the means required to improve their lives.

In the 19th century, as increasing numbers; of Europeans experienced the negative impact of liberal capitalism, Catholics petitioned Leo XIII to produce a major statement addressing the conditions of labor. The Pope established a commission, comprised mostly of lay people, to draft a document that became the 1891 seminal encyclical of Catholic social teaching, Rerum Novarum.

Today, those voices of the faithful are being heard once again. Just recently the former prune minister of Portugal, Antonio Guterres, j oined others in pleading for a papal document on globalization. Speaking at the University of Madrid, he stressed the "validity and timelessness of the social doctrine of the Church".

Guterres argued that the spread of injustices both in developed and underdeveloped economies are "enormous problems" resultant of an "unbridled globalization ". He emphasized that now is the time for the highest authority of the Church to give moral insight and guidance in response to the overwhelming effects of globalization.

Thus, as the world continues into the Third Millennium, globalization remains a formidable moral challenge.

Father Weare, a moral theologian and parochial vicar at All Souls Church in South San Francisco, is writing a book on globalization. This article is based on his keynote address given recently at the "Conference of the Americas", an international gathering of Franciscans at San Luis Rey.

Guest Commentary

Reflections of light for 2002

The last Saturday before Christmas, I attended Mass in the chapel of a reli gious bookstore in Union Square . The sidewalks were wet from a storm that morning but people were busily shopp ing and riding the cable cars . The Mass was intended for about ten people, a nice intimate setting. I was the onl y one who braved the weather. The Mass consisted of me, the organizer, and the priest , a moment of Trinitari an spirit in secular San Francisco. The priest, no more than 30 years old, presided with confidence yet spoke with humility and challenge in his very short homily. During the silence after the homil y, I reflected how continuall y amazed I am by our liturgical celebrations.

This hasn ' t been an easy year for many of us.

Although my job is secure, many of my friends have been affected by the downturn in the economy. In March , the Catholic molestation scandals were personalized in an angry confrontation with a victim. He was feeling a lot of pain and justified frustration at the Church hierarchy and took it out on me. He apologized later.

Also , the "axis of evil" and war talk is disheartening, but hope is given through peaceful and hol y experiences. They can give shape to our lives in times of trouble and remind us to celebrate life.

At the end of May, I flew to Hawaii to meet my brother 's aircraft carrier and float back to San Diego with him and his famil y. The ship had been sent out early to fight the war on terrorism in Afghanistan and my brother hadn ' t seen his wife and three children for

seven months. The cruise from Hawaii lasted five days as we experienced the sleeping, eating and working arrangements with 5,000 members of our armed services.

On board the U.S.S. Stennis , my nephew, niece and I attended Mass in the anchor room since the ship's chapel is too small for Sunday services. Talk about a powerful message of stability for our Church gave me a new perspective of sharing Communion with people whose occupation I appreciate but don 't understand.

During the summer, the Archdiocese took 45 young adults to World Youth Day in Toronto, Canada. Sleeping overnight in a field for the evening prayer service and morning Mass , a thunderstorm awoke us at 5 a.m. Most of our Bay Area group had left for the warm and dry hotel but I was responsible for the remaining 20 p ilgrims who wanted to stay and be insp ired by our Holy Father.

During the closing liturgy I was on a mission to find the quickest escape route back to our hotel. I could hear the Mass being said but I was not a full participant as I worked my way throug h the 800,000 gathered in the rain and mud to find a clear path to the subway.

It wasn't until three months later, that the enormous beauty of the WYD Mass stru ck me. At Fall Fest, our annual Bay Area young adult confere nce, "The Song ol the Cross " by Susan HooKong-Taylor was sung for the preparation of the gifts. This song composed for World Youth Day 2002 brought back the memory of all of us worshipp ing together as one Church. The song accom-

panied the presentation of the WYD cross that has traveled around the world since 1984. Four of us from our group (myself included) were invited to sit on the stage with a hundred other young adults with the Pope for the evening service.

Wh en 1 heard that song th ree months later, I remembered all the hope that was present th at evening on the stage. I was hungry and tired and couldn ' t appreciate the historic occasion then.

The pope told us in Jesus ' words, "You are salt of the earth and li g ht of the world." And we are . My eyes filled with tears at my beautiful memories. I' ve gotten used to crying at church. I' m lucky it's a safe place for me.

That Saturday morning in December brought my year full circle as I continue to celebrate life in a safe place in a warm and loving community. May we be li ght for the worl d in this New Year.

Mary Jansen

Mary Jansen is Assistant Director f o r the Office of Young Adult Ministry.

Jesus' years before public ministry Q. The Gospels record the life of Jesus from birth to death, at age 33. However, the time from 12 to 30 is omitted.

Why is this? What happened du ring these years? (Texas) The answer is basically simple. The Gospels were not written to hand down a biography of Jesus but to give us the good news of God's love and infinite care for our human family, as revealed in the life and teachings of Jesus.

The very first words of the first Gospel written indicate this intention. St. Mark, in Chapter 1, Verse 1 of the Gospel with his name, says, "The beginning of the Gospel of Jesus Christ."

The Anglo-Saxon roots of our English word "gospel" mean die same as the Latin ÂŚV'.and Greek words for "gospel," liter SBk ally the good news. Onl y some time after St. Mark wrote was the title "Gospel" given to the first four books of the New Testament.

In other words , those first ' words refer not to the book he was writing, but to the good news of the salvation God offered, and would continue tc, offer, to human beings in the life, death and resurrection of his Son. In all the Gospels, therefore, it is clearly not the writers ' puipose to answer curiosity questions or to pass on merely interesting information. What was not directl y relevant to our comprehending the meaning of the life and message of Jesus was simply passed over.

This is the reason we know absolutel y nothing about most of the years of Jesus on earth from the Gospels themselves. We can assume a few things, for instance that Joseph died sometime during the years in Nazareth, since he isn 't mentioned during the final three years or so. But that 's as far as we can go.

This lack of engaging information may sometimes disappoint us, but there 's a marvelous good side to appreciate.

It means that all the little asides scattered through the Gospels, the apparentl y insignificant details that seem incidental, in fact carry some message the evangelists considered fruitful and important for their Christian readers.

The more we read and study the narratives of the con-

ception and birth of Jesus and John the Baptist, for example, the more we realize these are not solely tender and warm baby stories. Every word and phrase reveal then own special insight and wisdom about what die Father and Son were saying about salvation through these commonplace family events.

Some other early Christian writings, the second-century Proto-evangelium (first Gospel) of James, for example, contain a variety of quaint and whimsical stories about the life of Jesus and his relatives. Some of them may be true, but they are not part of our sacred Scriptures and , of course, not a matter of faith.

Q. Where can we send used Christmas cards? Many are too beautiful to throw away, but some religious houses tk no longer do so. (Ohio) and agencies who used to want them A. I've mentioned St. Jude 's Ranch for Children before. It is a facility for neglected , abused and troubled children, and I understand that it welcomes not only Christmas cards but other appropriate mention. But those are the guidelines governing such greeting cards as well. funeral rites.

Q. What is the difference between forgiveness and Their address is 100 St. Jude ' s St., Boulder City, absolution? The way the words are used often in the sacrament NV 89005.

Q, / recently attended the funeral of a Jehovah of penance it seems they are two different things. (Iowa) A. Forgiveness and absolution are commonly used Witness, with Mass, in a Catholic Church. I was taught this interchangeabl y, but there are different nuances. could never happen. Can you explain ? (Pennsylvania) In 1976, in response to requests from various Absolution usually denotes a more formal action of setting countries for priests to celebrate Mass for deceased persons one free from guilt or obligation.

Someone may be said, for example, to be absolved baptized in other denominations, the Vatican Congregation for the Doctrine of the Faith liberalized regulations about from a financial debt. Remission of sin in the sacrament of penance by a religious authority (priest) is another example. such Masses.

To forgive commonly denotes a less formal , perhaps Present canon law and Catholic ecumenical guidelines allow funeral rites for non-Catholics, with the judgment of personal , transaction. It involves giving up resentment or at the bishop, unless it is contrary to the will of the deceased least a willingness to forego revenge against one who has person , and if their own minister is unavailable. (See 1993 offended another.

Ecumenical Directory, No. 120; Canon 1184.)

Considering the generally negative views of Jehovah (Questions for Father Dietzen may be sent to him at Box 325, Peoria, IL 61651. This column is Witnesses about Catholic belief , some concerns regarding the wishes of the deceased might occur in the case you copyrighted by Catholic New Service.)

Rolheiser...

tion, perhaps the main one , does not have to do with sex but with the particular trauma the perpetrator experienced as a child; namely, some trauma killed the child in them and the pathological sexual attraction to children exists in the pedophile because his or her own childhood was stolen.

If we keep all of this in mind, it can help us not to fall off either side of a delicate tightrope that needs to be walked on this issue. On the one hand, we can never be too careful regarding sexual abuse. Anything that makes light of it or exposes children to undue risk must be vigorously fought. On the other hand , understanding pedophilia as a disease can help us not to be undul y scandalized by the fact that it also afflicts some priests and religious, as do other diseases.

A.

.QUESTION s CORNER

ÂŚ Continued from page 13 caused by some massive trauma in childhood. In many, perhaps most, cases the perpetrators were themselves sexuall y abused as children. Whatever the trauma he or she experienced, the consensus is that , whatever happened , it was massivel y deep and this is part of the nature of the disease itself. Pedophilia is an awful disease because something awful caused it.

The anatomy of the illness can help us to understand it. A pedophile is someone who is sexual ly attracted to a pre-pubescent child. What causes this? The literature in the area suggests that a reason for that attrac-

Father John Dietzen

A.

Nobody is exempt from the human condition and learning that there are some priests who suffer from a disease that afflicts many, many people shouldn't lead to the conclusion that a whole system is shot through with hypocrisy, that bishops are more concerned about self-preservation than the Gospel, or that vowed celibacy is, in itself, an unhealthy condition. Illness is not the same as hypocrisy.

Oblate Father Ron Rolheiser, a theologian, teacher and award-winning author, serves in Rome as general councilor for Canada f o r the Oblates of Mary Immaculate.

Feb. 1: Our Lady of Loretto Crab Feed, 6 p.m. to 12:30 a.m. in parish hall. $45 tickets include all the crab you can eat plus other seafoods. Dance to music of Murphy's Garage Band from 9 p.m.

Call (415) 883-7414. OLL is located at 1806 Novato Blvd., Novate Feb. 1: First Annual Crab Feed benefiting St. Paul of the Shipwreck Elementary School beginning with cocktails at 6:15 p.m.; dinner at 7:15 p.m.; and dancing from 10 p.m. until midnight.

Menu features all you can eat crab. Tickets , $30 per person, must be purchased in advance. Call (415) 467-1798.

Feb. 8: Late Nite Catechism presented by St. Dunstan Elementary School in Parish Center 1150 Magnolia Ave., Millbrae. Curtain at 7 p.m.

Tickets $37.50/$35/$32.50. Call (650) 692-9705.

Feb. 23: Late Night Catechism at St. Sebastian Parish, 675 Sir Francis Drake Blvd., Greenbrae.

Tickels are $35 and benefit the parish scholarship fund. Curtain is at 4 p.m. Call (415) 4610704.

First Fridays: Catholic Marin Breakfast Club meets. Mass at 7 a.m. in St. Sebastian Church, Bon Air Rd. and Sir Francis Drake Blvd., Kentfield , with breakfast and presentation following in parish hall. Reservations required to Sugaremy@aol.com or (415) 461-0704 daily.

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

3rd Wed.: All you can eat Spaghetti Luncheon at Chapel of the Immaculate Conception, 3255 Folsom up the hill from Cesar Chavez , SF. $7 per person. A San Francisco tradition for decades.

Reservations not required. Call (415) 824-1762.

Knights of Columbus of the Archdiocese meet regularly and invite new membership. For information about Council 615 , call Tony Blaiotta at (415) 661-0726; Dante Council, call Vito Corcia at (415) 564-4449; Mission Council, call Paul Jobe at (415) 333-6197; Golden Gate Council, call Mike Stilman at (415) 752-3641 .

3rd Sat.: Handicapables gather for Mass and lunch at St. Mary Cathedral, Gough and Geary St., SF, at noon. Volunteer drivers always needed. Call (415) 584-5823.

4th Sat.: Handicapables of Mann meet at noon in the recreation room of the Maria B. Freitas Senior Community adjacent to St. Isabella Church , Terra Linda, for Mass, lunch and entertainment. Call (415) 457-7859.

Performance Admission liee unless otherwise noted Jan. 19: 16th annual Dio de los Reyes Concert featuring Coro Hispano de San Francisco and Conjunto Nuevo Mundo. Romantic folk melodies tell stories of Mary and Joseph's search for shelter and the Three Kings' quest for wisdom.

Tickets $20/$15. Children 16 and under are admitted free. Call (415) 431-4234.

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. Jan. 19: Choirs of St. Stephen Episcopal Church , Belvedere and the Shrine will sing.

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

Feb. 8: Proud to Be Catholic rally and celebration at St. Mary's Cathedral, Gough and Geary Blvd., SF sponsored by The Young Men's Institute. All Catholic organizations are invited to take part. Event begins before Cathedral's 5:30 p.m. Mass. Theme is Pride in Being Catholic in Today's Church. Call Elmer Madrid at (650) 9521925 or the YLI Office at (650) 588-7762.

Mass is celebrated each first Saturday of the month in the chapel of All Saints Mausoleum at Holy Cross Cemetery, 1500 Old Mission Rd., Colma. Priests of the Archdiocese preside. Call (650) 756-2060.

Courage, a Catholic support group for persons with same-sex attraction, meets Thursdays al 7:30 p.m. Call Father Lawrence Goode at (415) 333-3627 or Father Agnel Jose de Heredia al (415) 567-2020, ext. 209.

Jan. 22: Serra Club of San Mateo meets at 12 noon at the Crortin Center of St. Matthew Parish, El Camino Real and 9th Ave., San Mateo with a presentation by Presentation Sister Rosina Conrotto, Program Director, Vallombrosa Retreat Center Call Dennis Pettinelli at (650) 341-5050, ext. 130. Feb. 12 speaker is Kathy Atkinson, Director of Cemeteries for the Archdiocese.

Jan. 27: Father Benedict Groeschel , founder of the Franciscan Friars for the Renewal, will speak at 7:30 p.m. on Scandals in the Church: Where do we go next?, at the National Shrine of St. Francis of Assisi, 610 Valiejo St. at Columbus, SF. "This is a time for everyone to clamor for reform," he says.

Through prayer and holiness a better Church can emerge. Sponsored by Campion College of San Francisco. Call (415) 387-2324.

For additional intormation, calUoniGallagherat (415) 6145564 or spl@att.nel. Pre-regislralion is necessary lor man) programs. Visit the SPL Web site at www.splsl.org.

2003 Spring Classes San Mateo 6 Tuesdays, Jan. 21 - Feb. 25: Catholic Evangelization of the Laity with Father Paul Minnehan of the Diocese of Oakland.

Datebook

Mon - Fri. at 7 p.m.: Catholic Radio Hour featuring recitation of the Rosary and motivating talks and music with host Father Tom Daly. Tune your radio to KEST - 1450 AM "Mosaic " , a public affairs program featuring discussions about the Catholic Church today. 1st Sundays 6:00 a.m., KPIX-Channel 5. "For Heave n's Sake", a public affairs program featuring discussions and guests , 5 a.m. 3rd Sunday of the month, KRONChannel 4.

Returning Catholics Programs lor Catholics interested in returning to the Church, have been established at the following parishes: St. Anselm , Ross , parish office at (415) 453-2342; St. Sebastian , Greenbrae , Jean Mariani at (415) 461-7060; Old St. Mary's Cathedra l, SF, Michael Adams at (415) 6952707; St. Dominic, SF, Lee Gallery at (415) 2211288 or Kevin Sullivan at (415) 567-3333; Holy Name of Jesus, SF, Dennis Rivera at (415) 6648590; St. Bartholomew, San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena, Burlingame, Silvia Chiesa at (650) 685-8336 , Elaine Yastishock at (650) 344-6884; Our Lady of Angels, Burlingame, Dorothy Heinrichs or Maria Cianci at (650) 347-7768; St. Dunstan, Millbrae, Dianne Johnston at (650) 697-0952; Our Lady of the Pillar, Half Moon Bay, Meghan at (650) 7264337; St. Peter, Pacifica, Chris Booker at (650) 738-1 398; 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.

Volunteer Opportunities

January 25th has been set aside for Starstruck, the annual luncheon and fundraiser benefiting programs of the San Francisco County Council of Catholic Women. It begins with silent auction and no-host cocktails at 11:30 a.m. with lunch at 12:30 p.m. at the Spanish Cultural Center, 2850 Alemany Blvd, San Francisco. Entertainment is by the Concert Choir and Dance Ensemble of Mercy High School, San Francisco.

Tickets $35. Call Diana Heafey at (415) 731-6379. Cathy Mibach, left, is council president. Kathy Parish-Reese is event co-chair.

12 Tuesdays, Jan. 21 - April 8: A Seminar on OS. Lewis and His Writings with Margaret Turek of Campion Hall College, and John Hurst of St. Gabriel Parish.

6 Tuesdays, March 4 - April 8: Life in Christ: A Study of Catholic Moral Theology with members of School of Pastoral Leadership faculty.

San Francisco 6 Thursdays , Jan. 23 - Feb. 27: Life in Christ: A Study of Catholic Moral Theology with members of the School of Pastoral Leadership faculty 12 Thursdays, Jan. 23 - April 10: A Study and Practice of the Corporal Works of Mercy with Father William Myers, parochial vicar, St. Anne of the Sunset Parish.

Practical , Catechetical and Liturgical Aspects of the RCIA with Social Service Sister Celeste Arbuckle , Dire ctor, Office of Religious Education, and Doug Benbow, Director of Liturgy, St. Mary's Cathedral.

6 Thursdays, March 6 - April 10: Models of the Church and Lay Pastoral Leadership Today with Social Service Sister Celeste Arbuckle and members of the Office of Religious Education.

When I Was in Prison, You Visited Me with Ray McKeon, Coordinator of Prison Ministry services for Office of Public Policy and Social Concerns plus others fro m the field.

Ministry To and For Young Adults with Dominican Sister Christine Wilcox , Director, Office of Young Adult Ministry, and Mary Jansen, Assistant Director.

Catholic Evangelization for the Laity with Nick Wagner of Celebration magazine.

Classes are held 7:30 - 9:30 p.m. at Junipero Serra High School, 451 W. 20th Ave., San Mateo; Marin Catholic High School, 675 Sir Francis Drake Blvd. at Bon Air Rd., Kentfield; Mercy High School , 3250 19th Ave., San Francisco. Classes also take place at the Pastoral Center of the Archdiocese , One Peter Yorke Way, San Francisco. For additional information, call Joni Gallagher at (415) 614-5564 or spl@att.net. Pre-registration is necessary for many programs. Visit the SPL Web site at www.splsf.org.

Social Justice/ Respect Life Jan 18: Prayer and March for Peace beginning at 9:15 a.m. with Mass at the National Shrine of St. Francis of Assisi, 610 Vallejo at Columbus , SF. March against war in Iraq follows from Market and Embarcadero at 11 a.m. Share the Catholic message of peace. Call (415) 290-7248. Jan. 21: Conventual Franciscan Father Francisco Nahoe will speak on the Just War Doctrine at 7:15 p.m. at the Shrine. Call (415) 290-7248.

Jan. 22: Masses observing the 30th anniversary of the Supreme Court's Roe v. Wade decision. Archbishop William J. Levada will preside at a noon Mass at St. Mary's Cathedral, Gough and Geary St., SF. Father Mark Taheny, parochial vicar, St. Veronica Church, 434 Alida Way, SSF, will preside at a 7 p.m. liturgy there. Sponsored by the Respect Life Commission of the Archdiocese and the Legion of Mary. Call (415) 614-5572 or (650) 588-1455.

Taize Prayer 3rd Thurs. at 7:30 p.m. at Vallombrosa Center, 250 Oak Grove Ave., Menlo Park with Sister Toni Longo 1st Fri. at 8 p.m. at Mercy Center, 2300 Adeline Dr. , Burlingame with Mercy Sister Suzanne Toolan. Call (650) 340-7452; Church of the Nativity, 210 Oak Grove Ave., Menlo Park at 7:30 p.m. Call Deacon Dominic Peloso at (650) 322-3013.

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

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

Single, Divorced, Separated 3rd Thurs.: Meetings at 7 p.m. for New Wings at St. Thomas More Church, 1300 Junipero Serra Blvd. at Brotherhood Way, SF. Jan. 18: Potluck dinner at 6 p.m. Call (415) 452-9624 or www.stmchurch.com.

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

Consolation Ministry Groups meet at the following parishes. Please call numbers shown tor more intormation.

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

Call (650) 366-3802; Good Shepherd , Pacifica.

Call Sister Carol Fleitz at (650) 355-2593; St. Robert , San Bruno. Call (650) 589-2800.

Immaculate Heart of Mary, Belmont. Call Ann Ponty at (650) 598-0658 or Mary Wagner at (650) 591-3850. St. Isabella, San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato . Call Sister Jeanette at (415) 897-2171.St. Gabriel, SF. Call Barbara Elordi at (415) 564-7882. St. Finn Barr, SF in English and Spanish. Call Carmen Solis at (415) 584-0823; St. Cecilia, SF. Call Peggy Abdo at (415) 5647882 ext. 3; Epiphany, SF in Spanish. Call Kathryn Keenan at (415) 564-7882.

Ministry for parents who have lost a child is available from Our Lady of Angels Parish, Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579. Young Widow/Widower group meets at St. Gregory, San Mateo. Call Barbara Elordi at (415) 5647882.

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

Become a mentor for a homeless youth.

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

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

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

Call Mary Potter at (415) 621-8035.

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

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

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

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

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

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

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

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

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

Call (415) 621-3279.

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

Datebook is a f ree listing for parishes, schools and non-profit groups. Please include event name, time, date, place, address and an information p hone number. Listing must reach Catholic Saa Francisco at least two weeks before the Fridaypublication date desired.

Mail your notice to: Datebook.

Catholic SaQ Francisco, One PeterYorke Way, S.F. 94109 or f a x it to (415) 614-5633.

Its now or never, so now is the time

I! CATHOLIC SAN FRANCISCO

On the eve of his 61st birthday, the man shares a quick lunch with his oneyear old grandson and the Littleman 's father - a burger and a beer for the men , and some finger food , with emphasis on finger , for the one-year old. When they get back to the father 's house, the son says , "Dad, would you mind taking care of the Littleman while I get a haircut?"

"I think I can manage it," the father says. They are both smiling. It's no secret that the man loves being with his grandson.

"I'll be back in 45 minutes," the son says.

As the front door closes, the grandfather gets down on the floor and starts playing with the Littleman . It 's something he has done dozens of times, but today is different; they are alone in the house. "It's now or never," the man thinks. "The Littleman is starting to walk. Pretty soon he'll be talking. Then it will be too late."

"Never " is not an acceptable alternative. So now is the time.

The man knows what to do, but he wants to get it just right. "Stay here, ace," he says to his grandson and goes over to the bookcase. He pulls down the Catechism of the Catholic Church , checks the index and finds what he needs. Everything is just as he remembered, with one small addition.

"Let 's go," he tells his grandson. The Littleman bounces along into the kitchen with him. The man lifts the boy in his arms. "It's not going to work this way," he thinks. "The kid's too big." He sets his grandson down on the floor and says , "Stand here, pal."

The man pulls a tumbler out of the cupboard and fills it half full with water. He kneels down next to his grandson, looks him in the eye and says, "John" - that's the little addition he learned from the catechism: first say the person 's name. It's a good name, the man thinks - the name of his unforgettable father, the name of his brother and the name of his oldest son, both of whom had died too soon , too soon.

The man pours a little water on his grandson 's head and say s, "John, I baptize you in the name of the Father." He pours a little more water and says, "and of the Son." More water, "and of the Holy Spirit."

The little boy looks at his grandfather with his heart-wtnmng smile, his eyes filled with curiosity. The man smiles back. He looks intently at his grandson and thinks, "Well, that's it" - no great emotion, just a feeling of accomplishment, of having done the right thing.

The grandfather had thought long and hard about this, and his thoughts always came back to what he had learned a half century ago at St. Priscilla School in Chicago: in case of an emergency anyone can baptize. Back then, he had thought about heart attacks and car crashes. Now he is facing a different kind of emergency.

He was never worried about the Littl eman. He kn ew that if anything ever happened to this lovely child , a loving God would keep him safe even as "a hen gathers her chicks under her wings."

His wife shares his unshakeable belief in a God whose love knows no bounds , but he worries about their four surviving children. They have wandered from the faith of their childhood , but not rejected it. If something happens to the Littleman, who knows what thoughts might race through their heads, what emotions might come flooding back. They - especially the Littleman 's father - might be overwhelmed not only by grief but by guilt about not having had the Littleman baptized.

"Well, that can 't happen now," the man thinks, looking into the face of his grandson and smiling. "It 's our secret, John. "

FIRST U.S. CATHOLIC BISHOP OF CHINESE ANCESTRY NAMED; WILL BE AUXILARY BISHOP IN ARCHDIOCESE OF SAN FRANCISCO

Patrick Joyce

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Mail to: Catholic San Francisco, One Peter Yorke Way San Francisco, CA 94109, Attn: Joe E. Pefia Or E-mail , jpena@catholic-sf.org Or FAX. Joe E. Pefia 415-614-5641 Or Call: Joe Pefia at 415-614-5642 for more information

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March is centerpiece of two pro-life days in Washington

By Nancy Frazier O'Brien Catholic News Service WASHINGTON (CNS) — When thousands gather at the Washington Monument at noon Jan. 22 for the 30th annual March for Life, many of them mi ght feel they've already experienced a full day of pro-life events.

Although the annual rally on the National Mall, followed by a inarch along Constitution Avenue to the Capitol and the Supreme Court, is the focus of the day 's events for many, it is far from the only event commemorating the anniversary of the U.S. Supreme Court's Roe vs.

Wade and Doe vs. Bolton decisions legalizing abortion, Many Catholic participants in the march will join in the National Prayer Vigil f or Lif e, which begins Jan. 21 with an 8 p.m. Mass in the upper church of the Basilica of the National Shrine of the Immaculate Conception in Washington.

Cardinal Anthony J. Bevilacqua of Philadelphia, chairman of the U.S. bishops' Committee on Pro-life Activities,

Sheer boldnes s . . .

at St. Anthony of Padua Church in Falls Church, Va., before heading off to the March for Life.

Meanwhile at the Capitol, the National Pro-Life Religious Council will sponsor the ninth annual national memorial for the pre-born and their mothers and fathers from 9:30-11:30 a.m. at the Dirksen Senate Office Building .

Some 50 clergy representing Catholic, Orthodox and Protestant traditi ons were expected to preside at the event, which formerly was sponsored by the National Clergy Council.

The theme of the 30th anniversary March for Li fe is "Affirm the sanctity of each human life by word and deed."

Following the rally and march, participants were to visit their senators and representatives in Congress.

That evening, the March for Life will sponsor the 21st annual Rose Dinner at the Hyatt Regency Hotel in Washington. Nebraska state Sen. Mike Foley, who served for several years as secretary-treasurer of the Mtirch for Life and the District of Columbia Right to Life Committee, is the featured speaker.

will be principal celebrant and homilist for the evening Mass.

The Mass will be followed by a rosary for life at 10:30 p.m. and night prayer according to Eastern Catholic tradition at 11:30 p.m., led by Bishop Andrew Pataki of the Ruthenian Diocese of Passaic, N.J., and members of Epiphany of Our Lord Byzantine Church in Annandale, Va. From midnight to 6:30 a.m., members of Seminarians for Life International will lead holy hours in the crypt church.

Following morning prayer at 6:30 a.m. in the upper church, Bishop Sean P. O'Malley of Palm Beach, Fla., will be the principal celebrant of a concelebrated Mass at 7:30 a.m.

Cardinal Theodore E. McCarrick of Washington will host a youth rally and Mass from 9 to 11:30 a.m. at the Washington Convention Center. He will be the principal celdbrant of the Mass, joined by bishopsfrom the Archdiocese of Baltimore and the Diocese of Wilmington, Del. In the nei ghboring Diocese of Arlington , Va., Catholics will gather for Mass at the Cathedral of St. Thomas More in Arlington, with Bishop Paul S. Loverde as the celebrant. Young people will join in a Mass for life

ly to mind—expressed, simultaneously, the awesome solemnity of the Tridentine Mass, the local nature of the Church as expressed in architecture, and the sacred art of a liturgical revival then entering its Jubilee phase, which is to say, an appreciation for the reform of the liturgy by Pope Pius XII in the name of tradition, taste, and accessibility.

¦ Continued from coverB y temperament , Mitty remained a New Yorker - aloof , commanding, unembarrassed by power — as did Archbishop James Mclntyre , Mitty 's colleague in Los Angeles.

For those of us who lived in the Archdiocese during the Mitty years, the Archbishop represented a paradox . He was at once totally in charge, his presence felt everywhere, and yet he was - especiall y in his later years, when Ins health failed - somewhat of an isolated figure. As such, he became rather legendary in his own lifetime . Sightings of the Archbishop became important events by the late 1950s, when Mitty was increasingly confined to his suite in St. Mary 's hospital.

The Mitty era encompassed dramatic extremes of American life: the second half of the Depression, the Second World War, the Post-War expansion of Cahfomia in the late 1940s, and a period of unprecedented prosperity and growth through the 1950s. As in the case of the rest of the United States, the Archdiocese of San Francisco was experiencing a high level of self-esteem, well being, and respect throughout the entire community.

Seminaries teemed with candidates for the priesthood. Ordination classes were large. And each year, following graduation from high school, a significant number of young women entered the convent. So, too, did the brotherhood flourish, especially the Christian Brothers and the Brothers of Mary, who had always had a strong presence in the Archdiocese.

To this day, the churches, schools, and rectories constructed in this era constitute at least half of the physical irifrastructure of the Archdiocese. Churches built in this period St. Cecilia's in the Sunset comes immediate-

Growing up Catholic

To grow up in this era, as I did, was to experience a world in which the parish was the primary mode of organization and identity. Second was the Catholic high school one attended. The whole world seemed suffused with Catholic association and value.

Nuns wore habits, and priests wore cassocks and birettas with pom-poms atop. In the late afternoon they strolled silently and read their breviaries in Latin. Nuns presided over huge classrooms, somehow managing to instill in each student the competency in reading, writing, and arithmetic. In the morning, each school day, before any other lesson, came instruction in the Baltimore Catechism, with its awesome opening questions and answers: who made me? God made me. Who is God? God is the Supreme Being, above all others.

For those of us who knew the Archdiocese of San Francisco in these years, the memory of that time will remain for a lifetime, preserved and cherished in multiple images: the awesome moment of consecration followed by the raising of the host to bells, the grandeur of the sunburst monstrance raised in Benediction, the smell of incense, the uniforms worn in parochial schools, the sense of being centered in a world in which time and eternity intersected, the taking of marriage vows that would last forever, the prostration of dozens of young men before the high altar at ordination time, the rivalries between Catholic high schools,

'... the grandeur of the sunburst monstrance raised in Benediction , the smell of incense , the uniforms worn in parochial schools , the sense of being centered in a world in which time and eternity intersected

afternoons spent browsing in the Junipero Serra bookshop on Maiden Lane, the Dies Irae that frightened, the Pange Lingua that soared.

Some of this was incidental and accidental. It belonged to a time and moment, and it passed. Some of this was from eternity. All these things, of both time and eternity, were brought to the far shores of California by the establishment of the Archdiocese of San Francisco 150 years ago. These things, were memories, this history, will remain with us forever; for they are of the Church , which is

built on a Rock, and that Rock, in local terms, is the bishop, and where the bishop is, there is the Church, provided that the people are also there with him.

This is the first in a series of sesquicentennial articles on the history of the Archdiocese of San Francisco.

The project is coordinated by Jeffrey M. Burns, archdiocesan archivist and author of a history of the archdiocese.

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