July 26, 2018 by Catholic San Francisco

Special section on encyclical’s 50th year

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‘Seriously nice’:

Teilhard:

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Revisiting French Jesuit’s faith-science encounter

Pouring UK’s first Trappist brew

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July 26, 2018

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Water in the desert: Simple act of mercy saves migrant lives Peter Tran Catholic News Service

AJO, Ariz. – In the Sonoran Desert northeast of Ajo, temperatures can soar to mid-90s in late spring and above 100 degrees in the summer. This vast, arid landscape of mountain ranges, arroyos and valleys, typical throughout southern Arizona, is where undocumented migrants make a path to find a better life in the United States. This also is where hundreds of unfortunate ones have taken their last breath. From January to June 20, the number of migrant deaths in Arizona stood at 56, and more than 7,200 people lost their lives from 1998 to 2017, said Reyna Araibi, co-founder of the Tucson-based Colibri Center for Human Rights. The most common cause of death for 55 percent of the migrants whose remains are recovered is hyperthermia or heat stroke. For the rest, the cause is “undetermined” because of the condition of the remains. Sister Judy Bourg, a regular volunteer with Tucson Samaritans, recalled a jarring experience in late 2017 when she and other volunteers encountered a human skull under a mesquite tree in the desert near Ajo. “Silence fell over our group as we realized what we had discovered,” she said. They contacted the sheriff’s office in Ajo, which sent two deputies to collect the remains. (Photo by Christina Gray/Catholic San Francisco)

Members of walking tour for tourists congregate in the lobby of the Porziuncola Nuova at Vallejo Street and Columbus Avenue in North Beach. The chapel is a stop on the group’s tour of local attractions.

see national shrine, page 15

A summer day at St. Francis’ shrine Visitors to North Beach holy site drawn by faith, mystery, curiosity Christina Gray Catholic San Francisco

An estimated 25.5 million people travel to the city of St. Francis each year and for the last 20, an unmeasured number of them have made their way to the national shrine bearing his name. The National Shrine of St. Francis of Assisi in North Beach was designated a pilgrimage site in 1999 by retired San Francisco archbishop Cardinal William J. Levada and the U.S. Conference of Catholic Bishops. The site includes the shrine church – formerly the historic St. Francis of Assisi parish church

built in 1849 to serve Gold Rush-era Catholics – and the adjacent Porziuncola Nuova chapel, a near-replica of St. Francis’ chapel in Assisi built by the Knights of St. Francis, a local religious group, in 2008. Catholic San Francisco spent an afternoon at the Porziuncola July 16 with longtime volunteer docent Angela Testani to ask visitors what brought them to the chapel and why. A Canadian tourist, a local office worker, a bishop from Paris, a theology professor, a parish handyman, a Buddhist from Arizona and a city tour group each came in for reasons of their own.

“Avenue of Flags” Franciscan Brother David Buer and Sister Judy Bourg, a School

(CNS photo/Peter Tran, Global Sisters)

A personal way to honor your loved one’s patriotism to our country.

Sister of Notre Dame, who are part of the Tucson Samaritans, are

If yousee have receivedshrine, a flag honoring and likeintothe donate it Desert northeast of Ajo, Arizona. pictured in would late May Sonoran national page 3 your loved one's military service to the cemetery to be flown as part of an “Avenue of Flags" on Memorial Day, 4th of July and Veterans' Day, please contact our office for more details on our Flag Donation Program. This program is open to everyone. If you do not have a flag to donate, you may make a $125 contribution to the “Avenue of Flags” program to purchase a flag.

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Catholic san francisco | July 26, 2018

Parish demystifies the idea of prayer spaces and places

need to know PERSPECTIVE ON high court NOMINEE: Jesuit Father Thomas Reese, former senior fellow at the Woodstock Theological Center at Georgetown University, will offer his thoughts on prospective rulings should nominee Judge Brett Kavanaugh be confirmed for the U.S. Supreme Court: Aug. 1, noon, Santa Clara University, Harrington Learning Commons (library), 500 El Camino Real, Santa Clara. Free admission. Monica DeLong or Carrie Jaffe-Pickett, cjaffepickett@scu. edu, (408) 551-3149; www.scu.edu/ events/#!view/event/event_id/67449. SISTER SUZANNE’S GIFT: Mercy Sister Suzanne Toolan will direct a “Cantata” she wrote 56 years ago, Mercy Chapel, 2300 Adeline Drive, Burlingame, July 28, 7:30 p.m. “The performance will be a celebration of Sister Suzanne’s music and of Sister Suzanne herself,” the Mercy Sisters said. Admission is free. www.mercycenter.org.

Correction The date and address for the first Prison Family Support Ministry meeting at St. Paul of the Shipwreck Parish were listed incorrectly in the July 12 issue. The meeting is Aug. 16 at 6:30 p.m. at the Francis Center, 3350 Jennings St., San Francisco.

Archbishop cordileone’s schedule July 26-27: Keynote address and talk at 50th anniversary “Humanae Vitae” conference, Ontario. Aug. 2-3: Mass of ordination, Institute of Christ the King Sovereign Priest, St. Louis. Aug. 4-5: Parish visit, Our Lady of Lourdes. Aug. 5: Evening concert, San Quentin State Prison. Aug. 6: Opening Mass and dinner, Catholic School administrators, 4 p.m., cathedral. Aug. 8-9: Chancery meetings. Aug. 10: Seminary faculty vespers and dinner.

LIVING TRUSTS WILLS

Christina Gray Catholic San Francisco

Can your laundry room become a sacred space that helps you feel closer to God? You bet, according to the presenters of a workshop at St. Dominic Parish July 17 aimed at helping Catholics convert “places of frustration into places of solace.” “Ways of Prayer: Creating Sacred Spaces in Your Home” was the first presentation in a new Tuesday night summer series on prayer coordinated by the parish’s Spiritual Life Commission. Later workshops will look at the rosary, the Liturgy of the Hours, adoration prayer, contemplative prayer and even prayer expressed through art, music and dance. “How do we transfer wherever we are, at home, at work, our car or this room and transform it into a sacred space where we are aware of the presence of God?” said commission chair Dan Wandress in introducing co–presenters Kathy Folan and Elizabeth Skelton. Folan is director of family and youth ministries; Skelton is a founding member of St. Dominic’s Friends in Christ group and founding member of the St. Dominic Art Guild. Folan retold a story shared by Lisa Hendy, founding editor of CatholicMom.com who found doing laundry purgatorial. Obvious reasons for disliking doing laundry combined with less obvious ones, including a mother who was overly picky in the management of the family laundry. “One day she (Hendy) was inspired to take a crucifix in her laundry room,” said Folan. She added pictures of Mary including one of her happily hanging laundry while a haloed baby Jesus played at her feet. Hendy kept adding to the walls of the laundry room until it became her favorite place in the house. “Lisa said it became a place where she could offer the sacrifice of doing the laundry to Jesus, unite with his sufferings and be in a place with silence and solitude and conversation with God,” Folan said. Even the family car can become

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Vincenzo Semeraro leaves a written petition on an altar after a presentation on creating sacred spaces in your home, office or car. It was the first in a summer series on prayer organized by St. Dominic’s Spiritual Life Commission.

‘Even the family car can become a sacred space that holds moving prayer rituals which can enrich family life, ingrain Catholic prayers and practices and relieve the stress of hours on the road.’ Kathy Folan

“Sacred Spaces” co-presenter a sacred space that holds moving prayer rituals which can enrich family life, ingrain Catholic prayers and practices and relieve the stress of hours on the road, Folan said. When her three children were young, family outings in the car began with a consistent ritual: The Sign of the Cross and recitation of the Our Father, Hail Mary and Glory Be. In silence each child was asked to review their last 24 hours in an examination of conscience, followed by an expression of gratitude and a prayer petition for something or someone.

Folan underscored her presentation which included personal images of sacred spaces she has curated in her own home and those of her friends with a quote from St. Teresa of Avila: “Don’t think that if you had a great deal of time you would spend more of it in prayer. Get rid of that idea. God gives more in a moment than in a long period of time, for his actions are not measured by time at all. Know that even when you are in the kitchen, our Lord is moving among the pots and pans.”

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Catholic san francisco | July 26, 2018

National shrine: Visitors drawn by faith, mystery, curiosity FROM PAGE 1

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For Rosa Sanita of Toronto, it was a vision. “I had a dream about this church,” she told Testani. She extended her arms to show the goosebumps the unexpected recollection produced. Strolling past gelato shops and Italian bakeries with her husband and daughter on touristy Columbus Avenue on their first visit to San Francisco, the sight of the Porziuncola set into a corner at Vallejo Street stopped Sanita in her tracks. “It was specifically just like this,” she said looking around the chapel and recalling the tall, narrow structure with the same entryway. The dream had involved a friend’s mother which concerned her, but after she was assured all was well, “I forgot about it until now when I walked by.” Inside the chapel Testani showed Sanita, a Catholic, an encased rock reportedly brought to the National Shrine from the Basilica of St. Francis in Assisi, Italy after a 1997 earthquake turned parts of it to rubble. She pointed at a box at the foot of the altar with slips of paper for personal prayer intentions that would be on the altar for Mass the next day in the shrine church. All pilgrims learn about the “Assisi Pardon” and some journey to the shrine specifically to obtain it. The plenary indulgence was once granted exclusively to pilgrims to the chapel in Assisi, Italy. The plenary indulgence, “the remission before God of the temporal punishment due to sins that have already been forgiven,” according to shrine literature, is now a grace afforded pilgrims to the National Shrine and its Porziuncola chapel with certain conditions. Raina Sainz from Phoenix is not Catholic and in fact said she leans toward Buddhism. Still, she said felt compelled to come in to the chapel after noticing it as she passed by. “It’s peaceful,” she said. “I pray for people to be less aloof and more kind to one another.” Testani said that it’s not at all unusual for people to tell her they felt “called” to come inside. And she added that unplanned visits can turn out to be “a more profound experience than the planned ones.” Either way, she said, each encounter is a “new opportunity for evangelization.” But one question she doesn’t ask is if a visitor is Catholic.

(Photos by Christina Gray/Catholic San Francisco)

Above, Rosa Sanita of Toronto said she recognized the Porziuncola chapel from a dream after she walked by the chapel with her vacationing family. Right, Msgr. Borys Gudziak, eparch of the Ukrainian Greek Catholic Eparchy in Paris, stops in to the chapel to pray for peace and justice in the Ukraine. Earlier in the week he was a speaker at the Napa Institute.

“I ask if they are familiar with any part of who St. Francis was,” she said. Their answers help her present the spirituality of St. Francis in an approachable way. “I say St. Francis is the best imitator of Jesus Christ who was all love,” Testani said. “That can bring up stuff in their lives and then we let the Holy Spirit take over.” A retired nurse, Testani is a Third Order Canossian Daughter of Charity whose charism calls her “to live the love of Christ crucified in the secular dimension.” After retiring, she co-founded Mother of Mercy

Charitable Foundation to support the spiritual, educational and health care needs of the people of Nigeria. Testani jumps up to greet a homeless man from Ethiopia named “John” whose face has suddenly appeared at the window. Layers of rosaries and holy medals peek through his clothing onto which at least a dozen miniature American flags are anchored. Every Monday for the past 15 years she has had a meatball sandwich and a paid bus pass ready and waiting for him. see national shrine, page 15

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4 on the street where you live

Catholic san francisco | July 26, 2018

Serra teacher traces ‘footsteps of the padres’ Tom Burke catholic San Francisco

Christian Clifford’s miles to go on the California Mission Trail are growing fewer by the day and every step is a prayer. Christian and I spoke via email. “I’ve visited all 21 missions by car Christian so now I thought Church Goods & Candles Religious Gifts & Books Clifford it would be nice to walk the entire chain, God willing,” he told me. “Being a Catholic school teacher for over 20 years, my hope is to get as close to the lives of the amazing people who were the first Catholics 5 locations in California in California with the hope of being Local a better Catholic andYour teacher. Also, Store: I have a devotion to St. Junípero 369 Grand Ave., S.San Francisco,650-583-5153 Serra. I am dedicated to spreading Near SF Airport - Exit 101 Frwy @ Grand the good news of his life.” Christian MANY GOOD YEARS: Our Lady of Mount Carmel School honored retiring principal, Teresa is also partwww.cotters.com of a group called the Anthony, pictured here with her husband, Bruce, with Mass and reception June 3. “Mrs. Anthony cotters@cotters.com California Mission Walkers. “We was the first lay principal at Our Lady of Mount Carmel School and served in that role for 28 years, enjoy following in the footsteps of graduating hundreds of Catholic children and subsequently many of their children,” the school said. the padres,” he said. “Friends, family, staff, parishioners and former students joined to congratulate her.” Bruce Anthony At the time of our talk in midis retiring after 41 years at Junipero Serra High School. “(Bruce) has worn many hats during the past July, Christian had visited six of four decades,” the school said in its summer edition of Traditions magazine. “Bruce is the essence of the 21 missions having walked from what it means to be a Catholic school teacher,” said longtime Serra math teacher Randy Vogel. Special Mission Sonoma to Mission Santa thanks to Serra’s Antonia Ehlers for her help in these words of thanks to Teresa and Bruce. Cruz treading some 173.28 miles over more than 68 hours. CHURCH AT WORK: “My goal is to walk to missions in Adrian Peterson, principal, St. northern California by the end of Matthew School, San Mateo, summer,” Christian said. “Buses, joined several of her students in friends, Caltrain have all helped me the assembly of the episcopal get back home after walking.” He ordination Mass of Bishop Robert has had to stay at a hotel only twice F. Christian, June 5 at St. Mary’s so far. “I want to end at Carmel Cathedral. “As principal, I invited where my family and I do an annual the president, vice president, visit before starting the school year. secretary, and treasurer from Where better to kick-off the school student council to attend,” Adrian year than praying at the grave of St. said in a note to this column. “I Junipero Serra?” felt it was important for the stuChristian has taught theology dents to witness the ordination.” at Junipero Serra High School in Adrian said the students “loved San Mateo for 18 years and taught the event” and enjoyed seeing before that at St. Monica School in the large numbers of priests and San Francisco. He is a 1989 Serra bishops in attendance.

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FATHER ROLHEISER TALKS: Oblate Father Ron Rolheiser, known to many from his columns in Catholic San Francisco and papers around the country, will speak Aug. 11 at St. Agnes Church, San Francisco, at 9 a.m. and St. Pius Church, Redwood City at 1:30 p.m. His topic at St. Agnes is “The Eucharist: Our one great act of fidelity”; his afternoon topic is “A spirituality of the Eucharist.” Come and be enriched by the wisdom and depth of spirituality of Father Rolheiser, You are welcome to attend one or both sessions. Registration is not required. A freewill offering will be accepted at each site. For more information, contact Presentation Sister Rosina Conrotto, (415) 614-5535; conrottor@ sfarch.org.

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alumnus and his five brothers are also Serra alumni. Christian said he would like to have done all 21 mission visits in “one fell swoop” but due to “family and professional obligations, whenever a window opens I do a segment.” He said only two of the 24 people who have in recent times walked the route have done it “without pausing.” Christian’s reasons for the prayerful pursuit have sound footing: “I thought I should do something special to honor St. Junípero Serra for all he has done for me. He is a great example of a holy man, dedicated to the Gospel and the church. Also, he is the patron of the school where I teach. It is a special time for the school. Next year marks its 75th anniversary. So I thought this would be an ideal time to make a pilgrimage.” More about Christian at www. Missions1769.com.

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Catholic san francisco | July 26, 2018

(Photo by Christina Gray/Catholic San Francisco)

(Photo courtesy Ernesto Cuello)

Following a July 21 Mass, Father Peter Zhai sets out in a solemn procession venerating St. Anne from the Sunset District church dedicated to her name. Right, retired Santa Rosa Bishop Daniel F. Walsh, who lives at St. Anne Parish, pauses with the monstrance at each corner surrounding the parish to pray for the needs of the community.

St. Anne public novena prays for family life, God’s ‘greatest gift’ Christina Gray Catholic San Francisco

On the fourth day of its 111th Novena to Good St. Anne, St. Anne of the Sunset Parish held a morning Mass followed by a solemn procession that paused at the corners of the square block the parish occupies to pray for the sick at the nearby

University of San Francisco Medical Center, the homeless in Golden Gate Park and the families that live in the surrounding neighborhood of 850 Judah St. Of the 60 or so people who attended the July 21 novena, many came in wheelchairs pushed by see st. anne, page 12

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Catholic san francisco | July 26, 2018

Rich heritage: Black sisters, priests mark 50 years of shaping church Dennis Sadowski Catholic News Service

WASHINGTON – Fifty years ago, Josephite Father William Norvel thought it was time for black priests to come together. The year, 1968, was a tumultuous one in American history. The country was struggling to implement civil rights for blacks, protests of the Vietnam War became common and some were violent, and young people rejected the authority of their parents’ generation. The black priests wanted to support each other. They also wanted to discuss how to respond to the times and gain the church backing to better evangelize black communities. More importantly, they wanted to confront the racism they were experiencing within the church. The priests wanted to feel accepted for who they were: African-American clergy who could share a rich cultural heritage but were feeling suppressed by white-dominated church leadership. Father Norvel and dozens of black priests met in Detroit in April in the first meeting of the National Black Catholic Clergy Caucus. The meeting came soon after the Rev. Martin Luther King Jr. was assassinated. Questions abounded in the minds of the priests. “I felt at that time we needed to bring to the attention of the church the racism experienced in our seminaries and in our church,” said Father Norvel, now 82 and retired in Atlanta, recalling that first gathering. The priests returned to their parishes resolved to “have the church do something about” racism, he said. Mercy Sister Martin de Porres Grey was the only woman religious to attend. She has since left religious life. The organization’s history records that she was so inspired by the gathering that she organized a similar meeting of black sisters in August later that year in Pittsburgh. About 150 women attended, marking the founding of the National Black Sisters’ Conference. The sisters, too, wanted to support each other and address racism within the institutional church as well as in their own congregations, recalled Sister Josita Colbert, 80, a member of the Sisters of Notre Dame de Namur in Baltimore who attended the gathering. Today she serves as the congregation’s vocation director. Sister Colbert said she came away inspired from the first meeting and continues to attend the annual gathering, which includes the priests’ caucus, the National Black Catholic Seminarians Association and the National Association of Black Catholic Deacons. “It was amazing and overwhelming at the beginning,” she told Catholic News Service. “We had speakers who challenged us in terms of what was going on in the world (then) and here in the United States as black people and what we as black religious women were going to do about it.” The priests’ and sisters’ organizations have had a vibrant history and will celebrate their 1968 founding July 28-Aug. 2 in New Orleans. The seminarians and deacons will be there, too. Father Kenneth Taylor, who pastors two parishes in the Archdiocese of Indianapolis and is president of the National Black Catholic Clergy Caucus, told CNS this year’s gathering will be a time of celebration for all four organizations. The joint meeting also will be one to reflect on the role of African-Americans within the church, “especially during a time when we seem to have lost the interest of the church leaders because of the strong Hispanic immigration into the country,” Father Taylor said. The organizations do not want to create a rift with Hispanic Catholics, but rather want to make sure diocesan bishops do not shrink African-American outreach while expanding Hispanic ministries, he said. “This gives us an opportunity to come together in mutual support and encouragement,” Father Taylor explained. “It also gives us a chance to come together to talk about the needs of the black community and what we can do to help black Catholics become more engaged in the church.” A deep concern for racism underlies the organizations today. Some clergy and women religious were outspoken about the racism they saw in the 1960s. Their strident stances in those early years often alienated diocesan or congregational leadership.

(CNS photo/courtesy National Black Catholic Sisters’ Conference)

Women pose in 1969 outside the National Black Sisters’ Conference headquarters in Washington. The organization’s founding came out of a meeting of black sisters in August 1968 in Pittsburgh organized by Mercy Sister Martin de Porres Grey. She was inspired by the first meeting of the National Black Catholic Clergy Caucus held in Detroit earlier that year. Mercy Sister Martin de Porres Grey, pictured in an undated photo, was the only woman religious among dozens of black priests who gathered in Detroit in 1968 for the first meeting of the National Black Catholic Clergy Caucus. She was so inspired by the gathering that she organized a similar meeting of black sisters in August later that year in Pittsburgh, marking the founding of the National Black Sisters’ Conference.

Josephite Father William Norvel and dozens of black priests met in Detroit in 1968 for the first meeting of the National Black Catholic Clergy Caucus. Father Norvel, pictured in an undated photo, is now 82 and retired in Atlanta.

(CNS photo/Global Sisters)

Although the stridency may have been dialed back a bit today, their views have not faded. Black priests and women religious continue to say they want the church to confront racism so that all the faithful can achieve true equality. Father David Benz, 75, who was ordained to the priesthood in 1975 in the Archdiocese of New York and now is retired, said at times he feels AfricanAmericans in the church almost appear “invisible.” “I belong to the same church. I know what the social teachings of the church are and we as a church see this and ignore that,” he told CNS. Father Taylor credited the U.S. Conference of Catholic Bishops for creating its Ad Hoc Committee Against Racism, which is finalizing a pastoral letter on racism across American society as well as the church. A vote on the document is planned for the bishops’ general assembly in November. Still, black women religious and priests expressed concern that African-American evangelization is being overlooked again within the church. They voiced concern that diocesan reorganizations and parish and school closings have disproportionately affected African-American communities. “It leaves the impression that the Catholic Church is pulling out of the black community,” Father Taylor said. Just as worrisome is the rise in white supremacy, overt racist comments in the media and in politics, and emerging policies that harm minority communities. The priests and women religious said they believe the church must become more vocal in offering the moral guidance necessary to change people’s hearts. Sister Roberta Fulton, a member of the Sisters of St. Mary of Namur and president of the National Black Sisters’ Conference, credited congregations of women religious for addressing racism within their structures. She and others called for stronger efforts to promote religious vocations among African Americans as key to addressing their concerns. “People are not entering religious life like they used to, so we’re looking at other ways for your people to

(CNS files)

understand the call,” Sister Fulton said. One option is to encourage young people to become associates of a congregation. “Those associates, some have become sisters. They learn some things about the sisters and what we do, where we minister.” Precious Blood Father Clarence Williams, senior parochial vicar at St. Joan of Arc Parish in Chagrin Falls, Ohio, in the Cleveland diocese, was among the organizers of the black seminarians’ organization soon after the priests’ caucus formed. He said that the early annual joint gatherings of the associations helped encourage participants to recommit to their ministry. “Meeting yearly with the religious women and priests and really reflecting on our reality in our communities, within our diocese, within assignment, we found our wisdom in that community to stay (in ministry),” Father Williams said. “Those without the support didn’t make it. It became to discouraging. It became too hostile,” he said. For women religious, the annual gathering was just as inspiring. “The black sisters conference was wonderful because it brought us all together,” recalled Sister Juanita Shealey, a member of the Congregation of St. Joseph in Cleveland. “We sang, we danced, we prayed, we talked about how wonderful it was to see other black sisters. Members of both organizations also lamented the overall declining number of vocations to the priesthood and religious life, especially among AfricanAmericans. With fewer vocations, it also means fewer opportunities for African-Americans to assume leadership positions in the church. “Over the years we have made recommendations to get priests named (bishops). ... But it seems as if the church is much more concerned about the Hispanic community than they are about the black community,” Father Benz said. Having more African-Americans in leadership, especially as bishops, would help with evangelization, Father Benz added.

national 7

Catholic san francisco | July 26, 2018

Pope names US bishops for October synod

WASHINGTON – Pope Francis has ratified the members elected by the U.S. Conference of Catholic Bishops to represent the United States at Synod of Bishops Oct. 3-28. The synod will meet at the Vatican to discuss “young people, faith and vocational discernment.” The USCCB announced July 23 that the U.S. church’s delegates will be: U.S. bishops’ president Cardinal Daniel N. DiNardo of Galveston-Houston; Archbishop Jose H. Gomez of Los Angeles, vice president of the USCCB; Archbishop Charles J. Chaput of Philadelphia, chairman of the USCCB Committee on Laity, Marriage, Family Life and Youth; Bishop Frank J. Caggiano of Bridgeport, Connecticut, a member of the USCCB Committee on Laity, Marriage, Family Life and Youth; Auxiliary Bishop Robert E. Barron of Los Angeles, chairman of the USCCB Committee on Evangelization and Catechesis. The synod is an opportunity for the church “to accompany all young people, without exception, toward the joy of love,” realizing that “taking care of young people is not an optional task for the church, but an integral part of her vocation and mission in history,” according to presynodal document released in June.

Catechetical website aims to stem decline of faith

ANAHEIM – Jesuit Father Robert J. Spitzer, former president of Gonzaga University, launched a cutting-edge catechetical website to confront the rising tide of unbelief spurred by an increasingly skeptical, science-saturated society. Developed through Father Spitzer’s Magis Center, based in Garden Grove, Credible Catholic offers 20 downloadable “modules” that equip Magis Center learners with evidence-based arguments for core Christian beliefs. The catechetical website is www. CredibleCatholic.com. “The Credible Catholic modules correspond to fundamental apologetics in light of modern scientific methods,” said Father Spitzer, author and co-host of the Eternal Word Television Network program, “Father Spitzer’s Universe.” “For example, I approach the Resurrection through evidence, but I respond to every Scripture passage, too,” he said in an interview with Catholic News Service. The modules and a link to sign up for updates or staff support can be found at www.crediblecatholic.com. The website for Father Spitzer’s Magis Center is www.magiscenter.com. Catholic News Service

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8 national

Catholic san francisco | July 26, 2018

Pope appoints New Mexico bishop as coadjutor for San Jose Catholic News Service

WASHINGTON – Pope Francis has appointed Bishop Oscar Cantu of Las Cruces, New Mexico, to be coadjutor bishop of San Jose. Bishop Cantu, 51, has headed the Diocese of Las Cruces since February 2013. Bishop Patrick J. McGrath, who turned 73 on June 11, has headed the Diocese of San Jose since 1999. Bishop Oscar The appointment was anCantu nounced July 11 in Washington by Archbishop Christophe Pierre, apostolic nuncio to the United States. A Mass of welcome will be celebrated for Bishop Cantu Sept. 28 at the Cathedral Basilica of St. Joseph in San Jose. “I congratulate Bishop Cantu on his appointment and thank him for his willingness to come West,” Bishop McGrath said in a statement. “I look forward to collaborating with him in our ministry of service to the people of this local church.” San Francisco Archbishop Salvatore J. Cordileone said Bishop Cantu “brings a wealth of gifts

to the service of the people of God in San Jose and California. I am thankful for this assistance provided to Bishop McGrath by Pope Francis.” In a welcoming meeting posted on the San Jose diocesan YouTube channel, Bishop Cantu discussed the importance of serving the poor and of evangelizing young people. He recalled a conference he attended on the upcoming synod on youth, vocations and discernment, noting that the meeting discussed the great number of baptized Catholics among the religiously disaffiliated known as “nones.” “If this isn’t a wakeup call for the church, then we might as well roll over into our graves,” he said. “It was certainly a wakeup call for me.” He said the trend is “a wakeup call not only to talk about the new evangelization – new methods, new zeal, new language – but to begin living it. It begins, continues and ends with an encounter with Jesus Christ.” The video is available at www. youtube.com/watch?v=KORRSPoaj0s. Bishop Cantu is the former chairman of the U.S. Conference of Catholic Bishops’ Committee on International Justice and Peace. He is currently a member of the USCCB Subcommittee on the Church in Latin America and the Subcommittee on Hispanic Affairs. He was one of two delegates chosen by the bish-

ops to represent the USCCB during Pope Francis’ visit to Mexico in 2016. Before he was named to head the Las Cruces diocese, he was an auxiliary bishop of San Antonio for five years. He was born in Houston Dec. 5, 1966, the son of Ramiro and Maria de Jesus Cantu, natives of small towns near Monterrey in Mexico. He is the fifth of eight children – five boys and three girls. He spent his priestly career working in parishes throughout the Houston metropolitan area. He was involved in the Christian Family movement; conducted retreats and worked with the Engaged Encounter ministry. Bishop Cantu was also involved in The Metropolitan Organization, or TMO, which addresses social issues in the community. A coadjutor automatically becomes the head of the diocese upon the death or retirement of its bishop. Bishop McGrath, a native of Ireland, was an auxiliary bishop of San Francisco from 1989 until 1998 when he was named coadjutor of San Jose. He became the head of the diocese after Bishop R. Pierre DuMaine retired. Bishop DuMaine was the first bishop of the San Jose Diocese, which was created in 1981. Catholic San Francisco contributed.

Monterey diocese mourns Bishop Richard J. Garcia Catholic San Francisco

Monterey Bishop Richard J. Garcia, a San Francisco native and the fourth bishop of Monterey, died July 11, the diocese announced. He was diagnosed just three months ago with the onset of Alzheimer’s disease and experienced a very rapid decline in health. “He was an ardent and gentle shepherd whom

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we shall all miss dearly,” San Francisco Archbishop Salvatore J. Cordileone said in a statement July 12. Bishop Garcia was born on April 24, 1947, to Manual Garcia and Anita Maria Adame, both natives of Jalisco, Mexico. He was raised in San Francisco and began his education at St. Patrick School in San Francisco. Father John E. Boll quoted Bishop Garcia’s kindergarten teacher, Sister Eulalia Bishop Richard Zúniga, DC, in a 2012 article for J. Garcia the Sacramento diocesan archives: “I remember he was very eager to learn and he was very serious, but he had such a wonderful smile – still has it. Richard was very independent. He wanted to do everything for himself. His English was

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national 9

Catholic san francisco | July 26, 2018

New revelation surfaces about cardinal; editorials take church to task Mark Pattison Catholic News Service

WASHINGTON – Editorials in national Catholic publications have taken the U.S. Catholic Church to task for its failure to root out all forms of clergy sexual abuse in the light of allegations made by former seminarians against Cardinal Theodore E. McCarrick, retired archbishop of Washington. Not long after those editorials were published, a new series of allegations were published in The New York Times by a man who is believed to have

been the first baby then-Father McCarrick ever baptized when he was a New York priest. “The Catholic Church cannot pretend to be shocked about the pattern of sexual abuse of adult seminarians” allegedly by Cardinal McCarrick, said a July 17 editorial by the editors of America magazine. “Many church leaders had received multiple notices of the cardinal’s behavior. Local dioceses had been told, the papal nuncio in Washington, D.C., had been told and, eventually, even Pope Benedict XVI had been told.”

cannot pretend that this is an isolated incident,” asserting that “in all likelihood, there are more reports still to come that will show this situation is worse than is now known.” The editorial proved prophetic. The New York Times, in an article published July 19, recounted the case of James, who told the newspaper of a pattern of abuse he said was begun by Cardinal McCarrick when the Se boy cleric was 39 and the Hablwas 11 and a Espin living with his family New Jersey. ano l

“The church and its leaders should be ashamed of their failure” to call Cardinal McCarrick to account, the editorial added. Noting that Cardinal McCarrick, now 88, had long been a friend of the magazine, it continued: “Nor should the media, including we in Catholic media ... be absolved of responsibility for any failure to take these and other rumors and reports as seriously as was required. To demand accountability only of the hierarchy is itself hypocrisy.” America added, “The church also

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10 faith

Catholic san francisco | July 26, 2018

Sunday readings

Seventeenth Sunday in Ordinary Time 2 KINGS 4:42-44 A man came from Baal-shalishah bringing to Elisha, the man of God, 20 barley loaves made from the firstfruits, and fresh grain in the ear. Elisha said, “Give it to the people to eat.” But his servant objected, “How can I set this before a hundred people?” Elisha insisted, “Give it to the people to eat. For thus says the Lord, ‘They shall eat and there shall be some left over.’” And when they had eaten, there was some left over, as the Lord had said. PSALM 145:10-11, 15-16, 17-18 The hand of the Lord feeds us; he answers all our needs. Let all your works give you thanks, O Lord, and let your faithful ones bless you. Let them discourse of the glory of your kingdom and speak of your might. The hand of the Lord feeds us; he answers all our needs. The eyes of all look hopefully to you, and you give them their food in due season; you open your hand and satisfy the desire of every living thing. The hand of the Lord feeds us; he answers all our needs.

The Lord is just in all his ways and holy in all his works. The Lord is near to all who call upon him, to all who call upon him in truth. The hand of the Lord feeds us; he answers all our needs. EPHESIANS 4:1-6 Brothers and sisters: I, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. JOHN 6:1-15 Jesus went across the Sea of Galilee. A large crowd followed him, because they saw the signs he was performing on the sick. Jesus went up on the mountain, and there he sat down with his disciples. The Jewish feast of Passover was near. When Jesus raised his eyes and saw that a large crowd was coming to him, he said

to Philip, “Where can we buy enough food for them to eat?” He said this to test him, because he himself knew what he was going to do. Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little.” One of his disciples, Andrew, the brother of Simon Peter, said to him, “There is a boy here who has five barley loaves and two fish; but what good are these for so many?” Jesus said, “Have the people recline.” Now there was a great deal of grass in that place. So the men reclined, about 5,000 in number. Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.” So they collected them, and filled 12 wicker baskets with fragments from the five barley loaves that had been more than they could eat. When the people saw the sign he had done, they said, “This is truly the Prophet, the one who is to come into the world.” Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

Christ’s real abundance

hen the Apostle John was organizing his Gospel, he writes that he will not be telling us everything that Christ did, but rather “these are written that you may believe that Jesus is the Christ, the son of God, and that believing you may have life in his name” (John 20:30). Jesus is no mere man, but is both God and man who has come close to us to manifest his deep, particular love for us. For the next three Sundays the church will traverse the plains of the Sea of Galilee meditating on the meaning of the fourth of John’s seven signs in his Gospel. A crowd of 5,000 has gathered because they find Jesus’ healing cures mesmerizing. Looking ahead, Jesus can sister maria see that in a few hours they catherine will be hungry on the blazing toon, op plain near the sea. During the whole episode, it is Jesus who is in charge, Jesus who is calling the shots, Jesus who has the plan. He only speaks three times. His limited speech is an invitation for his apostles to witness how he is caring for his people. He provides for them directly both spiritually and physically.

scripture reflection

While Jesus multiplied the loaves and the fish to satisfy the hunger of the people, he was also demonstrating his loving care for their souls. Although St. John does not go into the details of how Jesus multiplies the loaves, remember – the people have come looking for miracles, and Jesus worked miracles out in the open. So let’s suppose that everyone was paying attention and everyone could see him. The people knew they were witnessing something transcendent; it’s why they came. While Jesus multiplied the loaves and the fish to satisfy the hunger of the people, he was also demonstrating his loving care for their souls. In the Gospels, Jesus repeats this cycle; he takes the bread gives thanks, and distributes it. He does this in Luke’s version of the Last Supper, and when the disciples encounter him on the road to Emmaus. Jesus is very consistent. When we go to Mass, we watch the priest (in persona Christi) say the words of the consecration that make unleavened bread the true body and blood of Jesus Christ. Worshipping him in the Eucharist satisfies our bodily desire for food, but also satisfies our desire to be known and loved by the God who created us. Jesus gives himself in the bread of the Eucharist.

Some have argued that this event was not actually a miracle. Instead, Jesus’ generosity in distributing five loaves inspired others to take out the food they already had and give to others. However, this explanation seems inadequate. If Jesus’ actions induce people to share what they have then there is no need for Jesus’ concern that they will be hungry. And, if this was not miraculous, why would John count this as one of his “signs” pointing toward Christ’s divinity? Lastly and most importantly, this miracle foreshadows another, and one that the church witnesses daily: The eucharistic sacrifice and distribution of which this episode is a foreshadowing. Creation belongs to Christ and he loves his creation. He is not reduced to smoke and mirrors parlor tricks to coerce people into sharing what they already possess. He gives to them out of his abundance. This full panoramic view presents Christ more adequately; the God-man who provides out of his abundance. Thus the true body and blood of Christ here on earth, the Eucharist, was foreshadowed for all of us that day on the plain. He worked a sign and wonder then that we might believe and have life in him now. So, come to Mass. Come to “taste and see that the Lord is good” (Psalm 34:8). “His love is everlasting” (Psalm 100:5). Sister Maria Catherine Toon is a Dominican Sister of Mary, Mother of the Eucharist now serving in Chicago, Illinois.

Liturgical calendar, daily Mass readings Monday, July 30: Monday of the Seventeenth Week in Ordinary Time. Optional Memorial of St. Peter Chrysologus, bishop and doctor. Jer 13:1-11. Deuteronomy 32:18-19, 20, 21. Jas 1:18. Mt 13:31-35. Tuesday, July 31: Memorial of St. Ignatius of Loyola, priest. Jer 14:7-22. Ps 79:8, 9, 11 and 13. Mt 13:36-43. Wednesday, August 1: Memorial of St. Alphonsus Liguori, bishop & doctor. Jer 15:10, 16-21. Ps 59:2-3, 4, 10-11, 17, 18. Jn 15:15b. Mt 13:44-46. Thursday, August 2: Thursday of the Seventeenth Week in Ordinary Time. Optional Memorial of St. Eusebius of Vercelli, bishop. Optional Memorial of Saint Peter Julian Eymard, priest. Jer 18:1-6. Ps 146:1b-2, 3-4, 5-6ab. See Acts 16:14b. Mt 13:4753.

Friday, August 3: Friday of the Seventeenth Week in Ordinary Time. Jer 26:1-9. PS 69:5, 8-10, 14. 1 Pt 1:25. Mt 13:54-58. Saturday, August 4: Memorial of St. John Vianney, priest. Jer 26:11-16, 24. Ps 69:15-16, 30-31, 33-34. Mt 5:10. Mt 14:1-12. Sunday, August 5: Eighteenth Sunday in Ordinary Time. Ex 16:2-4, 12-15. Ps 78:3-4, 23-24, 25, 54. Eph 4:17, 20-24. Mt 4:4b. Jn 6:24-35. Monday, August 6: Feast of the Transfiguration of the Lord. Dn 7:9-10, 13-14. Ps 97:1-2, 5-6, 9. 2 Pt 1:16-19. Mt 17:5c. Mk 9:2-10. Tuesday, August 7: Tuesday of the Eighteenth Week in Ordinary Time. Optional Memorial of Sts. Sixtus II, pope and martyr and companions. Optional Memorial of St. Cajetan, priest. Jer 30:1-2, 12-15,

18-22. Ps 102:16-18, 19-21, 29 and 22-23. Jn 1:49b. Mt 14:22-36 or Mt 15:1-2, 10-14. Wednesday, August 8: Memorial of St. Dominic, priest. Jer 31:1-7. Jer 31:10, 11-12ab, 13. Lk 7:16. Mt 15: 21-28. Thursday, August 9: Thursday of the Eighteenth Week in Ordinary Time. Optional Memorial of St. Teresa Benedicta of the Cross, virgin and martyr. Jer 31:31-34. Ps 51:12-13, 14-15, 18-19. Mt 16:18. Mt 16:13-23. Friday, August 10: Feast of St. Lawrence, deacon and martyr. 2 Cor 9:6-10. Ps 112:1-2, 5-6, 7-8, 9. Jn 8:12bc. Jn 12:24-26. Saturday, August 11: Memorial of St. Clare, virgin. Hab 1:12—2:4. Ps 9:8-9, 10-11, 12-13. See 2 Tm 1:10. Mt 17:14-20.

opinion 11

Catholic san francisco | July 26, 2018

A slur that cuts deep

e’s a loser! You’re a loser! Among all the hurtful slurs we mindlessly utter this particular one is perhaps the most hurtful and damaging. It needs to be forbidden in our public discourse and stricken from our vocabulary. We’ve come a long ways today in forbidding certain language in our public disFATHER ron course. Mostly rolheiser the terms that we outlaw have to do with pejorative phrases that refer to someone’s race, gender, or disability. Categorically forbidding them in our language was long overdue and may not be dismissed as simple political correctness. It’s a matter of correctness, plain and simple, of justice, of charity, of fundamental human decency. Language is an economy that’s also often unjust. It unfairly affirms some and unduly slanders others. We need to be careful with it. Language can deeply scar others, even as it keeps us unconsciously locked inside negative stereotypes that leave our minds and our hearts colored by racism, bigotry, and misogyny. But racial, gender, and disability

slurs are not the only slurs that cut, wound, and scar others. Terrible as they are, those insulted by them have the consolation of knowing that the insult is aimed at millions (or, in the case of gender, billions) of others. There’s consolation in numbers! Being shamed along with millions or billions of others still hurts, but you’re in good company. There are slurs however, insults, that are more brutally singular and more cruelly personal, which aim to shame one’s particularly private inadequacies. With such a slur you’re no longer in good company, you’re now unanimity-minus-one. The term “loser” is such a slur. It aims to shame a person in a very singular, hurtful way. When you’re called a “loser”, you’re not being singled out and shamed because you belong to a certain sect, a race, a gender, or a class of people. You’re being shamed because you – you alone, singularly, personally – are judged as not measuring up, as not worthy of respect, and as not worthy of full acceptance. You’re judged as inferior with an inferiority that cannot be blamed on anyone except yourself. You’re deemed a loser! And you’re alone in that! This kind of shaming isn’t new. It has ever been thus. Certain people have always been shunned, shamed, and ostracized. We have this curious human flaw that, unless it’s addressed, has us believe that for us to be happy

it isn’t enough that we be accepted, someone else has to be excluded. In biblical times, people who had leprosy were ostracized from society, condemned to live in regions outside of normal life, and cry out “unclean” whenever anyone approached them. But they had legitimate reasons for putting these persons outside the circle of normal life. Leprosy held the danger of contagion. Today, without any kind of legitimacy, we’re still designating certain people as “lepers,” as unfit to flourish inside the circles of normal life. We classify them as “losers” and condemn them to the fringes. They’re the new lepers. Examples of this abound, but perhaps we see this most simplistically played out in our high schools where there is always a crowd that’s popular, an “in” crowd who dictates the ethos, decides what’s acceptable, and holds down the center of the community, even as they don’t constitute its majority. The majority of students are outside that more-exclusive inner circle of popularity, on the edges of it, trying for full acceptance, not fully “in” and not fully “out.” But there’s always still another set, the ones seen as “losers,” as not measuring up, as not being worthy of full status and recognition. This group is not given permission to fully belong. Every human circle has that category of persons. There are a myriad of complex rea-

A caveat on the great Tom Wolfe

hen the great Tom Wolfe died on May 14 – he of the white suits, the spats, and the prose style as exuberant as his wardrobe – I, like millions of others, remembered the many moments of pleasure I had gotten from his work. My Wolfeaddiction george weigel began on a cross country flight in 1979, shortly after “The Right Stuff ” was published. Always an airplane and space nut, I was fascinated by Wolfe’s re-creation of the culture of America’s test pilots and astronauts at the height of the Cold War. And there was that extraordinarily vivid writing. At one point I burst out laughing, scaring the daylights out of the elderly lady sitting next to me but not daring to show her the passage – it must have involved Pancho Barnes’ Happy Bottom Riding Club, a saloon outside Edwards Air Force Base – that set me off. After “The Right Stuff ”” got me going on Tom Wolfe, it was impossible to stop. The first half of “Radical Chic and Mau-Mauing the Flak Catchers” – Wolfe’s scathing account of a reception thrown for the Black Panthers by Leonard and Felicia Bernstein – remains the quintessential smack-down of political correctness among the 1 percent cultural elites. “From Bauhaus to Our House” explains why anyone with an aesthetic sense thinks something is seri-

ously wrong with modernist architecture, and does so in a way that makes you laugh rather than cry. Then there was Wolfe’s first novel, “The Bonfire of the Vanities”: One of its chapters, “The Masque of the Red Death,” takes its title from Edgar Allan Poe and with mordant humor dissects the vacuity of Manhattanites consumed (and in some cases destroyed) by their grotesque, over-the-top consumerism. I recently re-read that stunning set-piece and the thought occurred, as it had before, that it was a far more effective polemic against materialism than anything ever issued by the Pontifical Council for Justice and Peace. “Bonfire” was also brilliant in skewering the destructiveness of New York’s race hustlers, the obtuseness of a values-free media, and the fecklessness of too many politicians. Asked once by monks who run a prestigious prep school what they might do to disabuse parents of the notion that their sons were doomed if they didn’t get into Harvard, Duke, Stanford and the like, I suggested giving a copy of “I Am Charlotte Simmons” to the parents of every incoming senior. Wolfe’s fictional tale of life on elite American university campuses in the 21st century is a sometimes-jarring exercise in the social realism practiced (a bit less brutally) by Dickens and Balzac. But Charlotte Simmons, like Wolfe’s other fiction, has a serious moral core and an important cultural message. The young innocent, the brightest girl in town who makes it to an elite university, gets corrupted by stages: And her moral corruption is preceded by intellectual corruption – the class in which she’s

taught that there’s really nothing properly called “the truth.” I do have one post-mortem caveat to register about Tom Wolfe’s oeuvre, which takes me back to “The Right Stuff ” (and while we’re on that subject again, forget the inane movie). The central figure in Wolfe’s tale of aeronautical daring-do is Chuck Yeager, the man who first broke the “sound barrier” in the Bell X-1, and did so with a couple of broken ribs, which he managed in flight with the aid of a sawed-off broom handle. Yeager was an extraordinary figure who never became a national celebrity because of the (absurd) news blackout surrounding the X-1 project, and Wolfe clearly wanted to pay tribute to him as an unsung American hero. To do so, however, Tom Wolfe seemed to think he needed a foil, and he cast astronaut Gus Grissom in that role: “L’il Gus,” the Hoosier grit lampooned as a bumbler to make Yeager look even better. And that was a grave disservice to the memory of Virgil I. Grissom, who did not mess up the second Mercury space flight (Wolfe’s account notwithstanding), and who gave his life for his country in the launch pad fire that consumed Apollo 1 – which Grissom knew to be a deeply flawed spacecraft and had urged NASA to improve. So now that Tom Wolfe and Gus Grissom have both crossed what Wolfe once called the Halusian Gulp, I hope these two American patriots are reconciled. Both had the right stuff. George Weigel is Distinguished Senior Fellow and William E. Simon Chair in Catholic Studies of the Ethics and Public Policy Center, Washington, D.C.

sons, many to do with mental health, which can help explain why, sometimes, tragically, a high school boy will take up a gun, come into his school, and shoot his classmates. But it’s hard not to notice that, almost always, it’s a young man who has been deemed a “loner,” a loser. We can’t blame his immediate peers and his classmates for deeming him such, however consciously or unconsciously this is done. His classmates are victims, not just of this young man’s illness and rage, but also of a society that blindly helps produce this kind of illness and rage. I’m not a parent, but if I were, I would try with all the moral powers that I possessed as a parent to have my children purge their vocabulary of racial, gender and disability slurs. But I would, too, use every moral and persuasive power I had to have them purge their vocabulary of pejorative words that shame someone else in his or her singularity. The word “loser” would be forbidden in the house. Both society and the church are houses. We have, thank goodness, in recent decades forbidden the use of words that disparage another person on the basis of his or her race, gender or disability. It’s time we forbid some other slurs inside the house! Oblate Father Ron Rolheiser is president of the Oblate School of Theology, San Antonio, Texas.

Letters Teaching and intellect

The editor’s note under Richard Morasci’s letter (“Priesthood and gender,” Letters, July 12) on the exclusion of women from the priesthood suggests that the Catholic “faithful” must unquestioningly accept the church’s teaching reserving the priesthood to males. Quotes from cardinals and popes, however, should not dissuade the faithful from employing their God-given intellect. The institutional church also classified Galileo’s theory of a sun centered solar system as heresy and warned Galileo to abandon his position under threat of torture. However, the fact that a long string of Catholic cardinals, clergy and renowned theologians condemned Galileo’s position as heresy did not make the sun and Earth jump out of orbit and switch places. More than 350 years later, the Pontifical Academy of Sciences admitted the church had been wrong. May the Holy Spirit open the church’s institutional hearts and minds to the ordination of all called by God to serve in the priesthood, and may we, the faithful, not have to wait another 359 years! Laurie Joyce San Anselmo

Letters policy Email letters.csf@sfarchdiocese.org write Letters to the Editor, Catholic San Francisco, One Peter Yorke Way, San Francisco, CA 94109 Name, address and daytime phone number for verification required SHORT letters preferred: 250 words or fewer

12 world

Catholic san francisco | July 26, 2018

‘Dare to be in solidarity’ with migrants, Italian bishops say

ROME – As they face “closed borders and raised barriers,” the world’s desperate migrants and refugees “ask us to dare to be in solidarity” and to work for justice and peace in their homelands, said leaders of the Italian bishops’ conference. “The wide-open eyes and the glassy gaze of one seen being pulled in extremis from the abyss that already swallowed other human lives is just the latest image of a tragedy that we must not get used to,” said the Italian bishops’ statement after a woman and two bodies were recovered from the wreck of a migrant boat in the Mediterranean Sea. Cardinal Gualtiero Bassetti of Perugia and Citta della Pieve, president of the Italian bishops’

conference, along with the conference’s three vice presidents and secretary-general, issued the statement July 19. “The path to saving our very humanity from vulgarity and barbarism passes through a commitment to safeguarding life. Every life. Beginning with that which is most exposed, humiliated and trampled upon,” the bishops said.

Pope accepts resignation of Honduran bishop

VATICAN CITY – After an investigation into alleged irregularities in the Archdiocese of Tegucigalpa, Honduras, Pope Francis accepted the resignation of 57-year-old Auxiliary Bishop Juan Jose Pineda Fasquelle. The Vatican made the announcement July 20 without specifying the reasons the bishop stepped

down. The normal retirement age for bishops is 75. Vatican spokesman Greg Burke confirmed in late 2017 that Pope Francis had ordered an investigation into alleged irregularities in the archdiocese. Allegations had surfaced at the time that Cardinal Oscar Rodriguez Maradiaga of Tegucigalpa had inappropriately used money received by the archdiocese from the Catholic University of Honduras. The U.S. weekly National Catholic Register has reported it obtained some of the testimonies given to the Vatican investigator by two former seminarians who accused the bishop of serious sexual misconduct. Catholic News Service

St. Anne: Public novena prays for family life, God’s ‘greatest gift’ FROM PAGE 5

caretakers or family members or made the procession with walkers and canes. St. Anne Parish was founded in 1904. Four years later in 1908 the first pastor, Father Joseph McCue, introduced the novena which has been held every year since, according to the parish website. In 1911, the Redemptorist missionaries were invited to St. Anne to preach the novena. “The prayers of Good St. Anne are indeed powerful,” said Redemptorist Father John Schmidt, homilist, who said he flew in from St. Louis for the novena. Growing up in the Bay Area, he recalled talking to his parents and their friends about the long-running novena. “They came to the novena at St. Anne at one point to pray to find a spouse and later to pray for help with their kids,” he said to laughter. “It worked.” Each year the St. Anne novena brings the faithful together asking a special favor. This year it was for family life under the theme “The Joy of Love in the Family.” This comes from Pope Francis’ apostolic

(Photos by Christina Gray/Catholic San Francisco)

Banners were held by parishioners representing the ministries of St. Anne Parish during a solemn procession following a Mass July 21. Many of those who attended the novena made the procession in wheelchairs or aided by walkers or canes. exhortation on love, marriage and family life, “Amoris Laetitia.” “The community that is nurtured here as a sign of the church in prayer is the greatest gift that we have,”

he said. “Our theme is a reminder of ever present love of God in so many ways but particularly in the family.” The Novena to Good St. Anne began on July 18 and ends on the feast of Sts. Joachim and Anne on July 26.

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world 13

Catholic san francisco | July 26, 2018

Seeking to support abbey, English monks brew ale – ‘seriously nice’ He added: “We needed a sector of work commensurate with our present reality. Brewing was one of the options on the drawing board and ended up seeming the most attractive option.” The font for the labels for the Tynt Meadow beers follows a 12th-century Cistercian script, and the logo depicts the three lancet windows visible on each side of the tower of the English Gothicstyle abbey church.

Simon Caldwell Catholic News Service

COALVILLE, England – Cistercian monks have opened the first Trappist brewery in England and are selling thousands of bottles of beer every day. The monks at Mount St. Bernard Abbey in the English Midlands decided to brew beer to bring in revenue when they realized they could no longer generate a sufficient income from a herd of 200 dairy cattle. The new product – Tynt Meadow English Trappist Ale, named after the nearby pasture where the monks first settled in 1835 – went on sale July 9, and people have been lining up to buy cases from the abbey store since. Father Erik Varden, the abbot, told Catholic News Service July 11 that more than 2,500 bottles were sold from the store alone on the first day, with nearly 2,000 selling the day after. He said: “We have had so much encouragement and cheers from people who would be very remote from a place like this and what we stand for. They like the beer.” The monks, he said, consulted industry experts and Trappist breweries, before deciding in 2014 to make their own beer. The refectory, kitchen and laundry were relocated to make space for a brewery, and the cow sheds were converted into a warehouse. The monks were advised not to try to make an imitation Belgian beer, but to “lean on the tradition” of English ale, Father Varden said. Using only English barley and hops and a strain of English yeast, the result is a twice-fermented, full-bodied mahogany-colored beer, both sweet and bitter in taste, and with an alcohol volume of 7.4 percent. Food and drink critics have praised the beer, with one telling the British Broadcasting Corp. that it was “seriously nice.” Father Varden said Tynt Meadow was a comparatively strong beer within the British market but was nevertheless “significantly below the 10 or 11 percent” sometimes brewed by monks in continental Europe. He added: “It presupposes responsible drinking. It is not a beer to be quaffed. It lends itself very well as a culinary beer, a beer to be drank with good food.” The brewery is just the 12th in the world to be allowed to call itself Trappist after conforming to the standards of the International Trappist Association. Six of the other Trappist breweries are located

Tynt Meadow English Trappist Ale is distributed by James Clay, www.jamesclay.co.uk. For inquiries, please contact the firm by email on sales@jamesclay. co.uk.

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Cistercian Brother Martin poses with bottles of Tynt Meadow English Trappist Ale in the brewery at Mount St. Bernard Abbey July 11 in Leicestershire, England. The Cistercian monks recently opened the first Trappist brewery in England and are selling thousands of bottles of the ale every day.

in Belgium, two in the Netherlands and one each in the U.S., Austria and Italy. To qualify as a Trappist brewery, the beer must be brewed by the monks, but the operation must be of secondary importance to their way of life. Also, the beer must not be brewed for profit but only to sustain the life of the community and to support charitable causes. “A lot of people assume that in a place like this we get coffers of gold sent to us from the Vatican by Parcelforce every quarter,” said Father Varden. “It would be nice if they came, but we depend on the work of our hands to ensure the upkeep of this place and to try to be good stewards,” he continued.

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14 from the front

Catholic san francisco | July 26, 2018

Cardinal: Editorials question church as new revelation surfaces FROM PAGE 9

The abusive relationship lasted nearly 20 years, according to James, who had asked that his last name not be used to protect a sibling. James told the newspaper the abuse included inappropriate touching and masturbation, but always stopped short of intercourse. The abuse continued after the family moved to California, and throughout James’ service in the Navy and his struggles with alcohol and drugs. As with earlier accounts of abuse allegations published by the Times, there was no kissing or hand-holding by Cardinal McCarrick – who called himself “Uncle Ted” to James, who filed a police report against the cardinal in the suburban Virginia county of Washington where James now lives. Susan Gibbs, a spokeswoman for the cardinal, told The New York Times July 18 that he had not been notified of the accusation, so he could not respond. But she said Cardinal McCarrick was committed to following the process the church has put in place for abuse allegations. The earlier Times article, published July 16, de-

tailed the alleged abuse of two seminarians in the Diocese of Metuchen, New Jersey, by then-Bishop McCarrick in the 1980s that resulted in settlements to each man. The cardinal declined to comment to the Times on the story. On June 20, Cardinal McCarrick said he would no longer exercise any public ministry “in obedience” to the Vatican after an allegation he abused a teenager in 1971 when he was serving as a priest of the Archdiocese of New York in 1971 was found “credible and substantiated.” The cardinal said he was shocked and saddened by the report but said he had no recollection of that episode of abuse. In a July 18 editorial, the editorial board of OSV Newsweekly said, “The revelations regarding McCarrick will shed an uncomfortable but necessary light on an enabling culture.” “Even the most loyal, ardent defenders of the church find themselves without words – speechless at how, 18 years after the crisis first reared its ugly head, the church has made such little progress in full disclosure and transparency,” it added. “The sexual abuse of seminarians and priests by a

a r c h d i o c e s e

o f

s a n

member of the Catholic hierarchy is immoral and despicable.” OSV Newsweekly said, “We find that there was truth in some of the claims of the church’s harshest critics in 2002 – those who insisted that the urgent reforms to keep young people safe didn’t reach far enough to penetrate entrenched and toxic cultures of power, privilege, corruption, immorality and concealment.” In 2002, the U.S. bishops approved their “Charter for the Protection of Children and Young People,” a comprehensive set of procedures for addressing allegations of sexual abuse of minors by Catholic clergy and other church workers. The charter also includes guidelines for reconciliation, healing, accountability and prevention of future acts of abuse. “We need to acknowledge that those who are struggling with anger or frustration have good reason for those feelings,” the OSV Newsweekly editorial said. “There are no excuses to be made on the part of the church when it comes to clergy sexual abuse – whether by priests, bishops, or cardinals – and you should not feel compelled to offer any.”

f r a n c i s c o

Adoration of the Blessed Sacrament All Souls Parish: 315 Walnut Ave., South San Francisco 94080; 1-650-871-8944. 1st Friday: Immediately after the 5:15 pm (English) Mass or 6:30 pm (Spanish) Mass.

St. Anne of the Sunset Parish: 850 Judah St., San Francisco 94122; 1-415-665-1600. 1st Friday: after 8:45 am Mass until 10 am (Benediction).

Cathedral of St. Mary of the Assumption: 1111 Gough St., San Francisco 94109; 1-415-567-2020. 1st Friday (24 hours): 8:30 am Friday- 8 am Saturday.

St. Anthony of Padua Parish: 1000 Cambridge St., Novato 94947; 1-415-883-2177. 1st Friday: 9:30 am to 5 pm; Tuesday: 8:30 to 9 am.

Church of the Assumption of Mary Parish: 26825 Shoreline Hwy., Tomales 94971; 1-707-878-2208. Sunday: 6pm; Monday, Tuesday; noon (bilingual).

St. Bartholomew Parish: 300 Alameda de las Pulgas (at Crystal Springs), San Mateo 94402; 1-650-347-0701.

Church of the Epiphany Parish: 827 Vienna St., San Francisco 94112; 1-415-333-7630. 1st Friday: 8:30 am-5 pm. Church of the Good Shepherd Parish: 901 Oceana Blvd., Pacifica 94044; 1-650-355-2593. Friday: 7:30 am-5 pm. Church of the Immaculate Heart of Mary Parish: 1040 Alameda de las Pulgas; 1-650-593-6157. 1st Friday: 7-8 pm Holy Hour. Church of the Nativity Parish: 210 Oak Grove Ave., Menlo Park 94025; 1-650-323-7914. 24 hours a day, 7 days a week. Church of the Visitacion Parish: 655 Sunnydale Ave., San Francisco 94134; 1-415-494-5517. 1st Friday: 7:30 am6:30 pm (7 pm Mass). Holy Angels Parish: 107 San Pedro Rd., Colma 94014. 1-650-755-0478. Monday: after 5:45 pm Mass; 1st Friday: 8:30 am-5:30 pm. Holy Name of Jesus Parish: 1555 39th Ave., San Francisco 94122; 1-415-664-8590. Every Wednesday: after 9 am Mass-noon (Benediction). Mater Dolorosa Parish: 307 Willow Ave., South San Francisco 94080; 1-650-583-4131. 1st Friday: 8:30-10 am Mission Dolores Basilica: 3321 16th St. (at Dolores St.), San Francisco; 1-415-621-8203. 1st Friday: 6 pm (Adoration) (Old Mission, bilingual English/Spanish). Our Lady of Mercy Church: 1 Elmwood Drive, Daly City, 94015; 650-755-2727. Fridays: 9:30 a.m. to 6:00 p.m., concluding with Evening Prayer & Benediction at 6:00 p.m. First Fridays: Eucharistic Adoration from 9:30 a.m. to 6:00 p.m., Benediction & MASS at 6:00 p.m. Our Lady of Mount Carmel Parish: 3 Oakdale Ave., Mill Valley 94941; 1-415-388-4190. Tuesday: 8:30 am; Wednesday: 7:30 am. Our Lady of Perpetual Help Parish: 60 Wellington Ave., Daly City 94014; 1-650-756-9786. 1st Friday: 8:30 am6:30 pm; Wednesday: 8:30 am-6:15 pm. St. Andrew Parish: 1571 Southgate Ave., Daly City 94015; 1-650-756-3223. 1st Friday: after the 7 pm Mass.

St. Brendan Parish: 29 Rockaway Ave., San Francisco 94127; 1-415-681-4225. Wednesday: 7-8 pm; Saturday: 4-4:45 pm. St. Bruno Parish: 555 San Bruno Ave. West, San Bruno 94066; 1-650-588-2121. 24 hours a day, 7 days a week. St. Cecilia Parish: 2555 17th Ave., San Francisco 94116; 1-415-664-8481. 1st Friday (24 hours): 7 am Friday-7 am Saturday. St. Cecilia Parish, Lagunitas: 450 W. Cintura Ave., Lagunitas 94938; 1-415-488-9799. Monday: After 8 am Mass. St. Charles Parish: 880 Tamarack Ave., San Carlos 94070; 1-650-591-7349. 1st Friday: 9 am-10 pm. St. Dominic Parish: 2390 Bush St., San Francisco 94115; 1-415-567-7824. 1st Friday: 2-4:30 pm; 9 pm-7:30 am (Saturday). St. Elizabeth Parish: 459 Somerset St., San Francisco 94134; 1-415-468-0820. 1st Friday: after 8 am Mass (Holy Hour in the church). St. Finn Barr Parish: 415 Edna St., San Francisco 94112; 1-415-333-3627. Monday-Thursday: 8:30 am-4 pm; Friday: 8:30 am-6 pm (Closed on holidays). St. Francis of Assisi Parish: 1425 Bay Rd., East Palo Alto 94303; 1-650-322-2152. 1st Friday: 7:30 pm-8 am (Saturday); 1st Saturday: 7:30 pm-7 am (Sunday). St. Gregory Parish: 2715 Hacienda St., San Mateo 94403; 1-650-345-8506. 1st Friday: after 8:30 am Mass. St. Hilary Parish: 761 Hilary Dr., Tiburon 94920; 1-415-435-1122. Monday-Friday: 9 am-6 pm; Saturday: 9:30 am-5 pm (in the side chapel). St. Isabella Parish: 1 Trinity Way, San Rafael 94903; 1-415-479-1560. 1st Friday: 9:30 am-12noon St. Luke Parish: 1111 Beach Park Blvd., Foster City 94404; 1-650-345-6660. Thursday & 1st Friday: after 8:30 am Mass-7:30 pm. St. Matthew Parish: One Notre Dame Ave., San Mateo 94402; 1-650-344-7622. Monday-Friday: 7 am-9 pm (in the chapel).

St. Patrick Parish: 114 King St., Larkspur 94939; 1-415924-0600. 1st Friday: 8:30 am-3:00 pm St. Paul of the Shipwreck Parish: 1122 Jamestown Ave., San Francisco 94124; 1-415-468-3434. 1st Friday: after 7 pm Communion Service. St. Peter Parish: 1200 Florida St., San Francisco 94110; 1-415-282-1652. 1st Friday: 10 am-7 pm. St. Peter Parish: 700 Oddstad Blvd. (at Linda Mar), Pacifica 94044; 1-650-361-1411. 1st Friday: 8:30 am-5:30 pm. St. Pius Parish: 1100 Woodside Rd., Redwood City 94061; 1-650-361-1411. 1st Friday: Friday 8:30 am to 9 pm St. Raymond Parish: 1100 Santa Cruz Ave., Menlo Park 94025; 1-650-323-1755. Saturday: Following 8:15 am Mass. St. Thomas More Parish: 1300 Junipero Serra Blvd., San Francisco 94132, (Thomas More Way off Brotherhood Way) ; 1-415-452-9634. 1st & 3rd Friday: 7-8 pm St. Veronica Parish: 434 Alida Way, South San Francisco 94080; 1-650-588-1455. Monday-Friday: 9am-4pm (except holidays and special events in the church). Star of the Sea Parish: 4420 Geary Blvd. (bet. 8th & 9th Aves.), San Francisco; 1-415-751-0450. Tuesday: 7-8 pm, in Church: Parish Holy Hour, concluding with Benediction; Tuesday: 8 am-Saturday 4 pm, in Chapel, Adoration concluding with Benediction 2nd Sunday: 3:15-4:15 pm

from the front 15

Catholic san francisco | July 26, 2018

National shrine: Visitors drawn by faith, mystery, curiosity FROM PAGE 3

Jimmy Burke, a handyman at Sts. Peter and Paul Parish, took a tentative step inside the Porziuncola lobby “to say hello.” He said he was born and raised Catholic, but he turned down Testani’s invitation to enter the chapel to pray or her offer of a bulletin. Two men who seem at first to want to keep to themselves say they were in the neighborhood for “relaxation and gelato” after attending a conference. In time they reveal themselves as Msgr. Borys Gudziak, eparch of the Ukrainian Father John Greek Catholic Eparchy of Paris, De La Riva, and Father Mark Marozowich, OFM Cap. dean of the school of theology at The Catholic University of America in Washington, D.C. Both had been featured speakers at the Napa Institute conference that ended the day before. “I came in to pray for peace in the Ukraine,” said Msgr. Gudziak, subdued by the news out of the

(Photo by Christina Gray/Catholic San Francisco)

A lay member of the Society of Jesus from the Philippines talks with docent volunteer Angela Testani during a selfstyled pilgrimage.

summit that morning between President Donald Trump and Russian President Vladimir Putin. “We were hoping President Trump would speak out to Putin about the injustices there,” he said. Msgr. Gudziak appealed to St. Francis for Oleg Sentsov, a Ukrainian film maker arrested and convicted to 20 years in jail by a Russian court on fabricated charges and now past 60 days of a hunger strike. He asked for our prayers and the prayers of Catholic San Francisco readers before leaving. “It is a long time, 60 days, so we are concerned,” he said, “This is on our minds and in our hearts today as we have this little vacation walk.” The Capuchin friars are the stewards of the national shrine, and the current rector, Father John De La Riva, OFM Cap., is working to improve “branding” in order to fortify its identify as a pilgrimage site. He said this may include better exterior signage and a “pilgrims portal” seashell over the church shrine door. “Hopefully more people will start to associate it as pilgrimage site” and not as just another San Francisco attraction, Father De La Riva said.

Water: Samaritans’ simple act of mercy prevents migrant deaths FROM PAGE 1

Sister Bourg, a School Sister of Notre Dame, said the deputies “respectfully removed the skull” and sent it to the medical examiner’s office in Tucson. The Tucson Samaritans, a humanitarian aid organization founded in 2002 as a mission of Southside Presbyterian Church to prevent death and suffering along the U.S.-Mexico border, drop off food and water in various locations in the Sonoran Desert. They come from various faith traditions or none at all. Using two donated four-wheel-drive vehicles, the volunteers carry water, food, emergency medical supplies, communication equipment and maps out to the desert daily to help people who are crossing the landscape. The Samaritans’ major mission is to provide humanitarian assistance to keep migrants from dying of dehydration. Joining this collaborative effort on a late spring day in May were two Franciscan friars, two School Sisters of Notre Dame, a Quaker, a retired nurse, a lay Franciscan commercial pilot, and a church administrator. With temperature in the mid-90s, they carried out two operations. The first was a quick check of locations where they had previously dropped off water jugs just outside Ajo. The second trip was a drive through the heart of the desert east of the town, then along the Coffeepot Mountain, more than 50 miles north of the U.S.-Mexico border. Susannah Brown, a retired nurse and member of Ajo Samaritans, a group started with Tucson Samaritans’ help about seven years ago, led the two-vehicle operation in a pick-up truck loaded with green crates of one-gallon water jugs. She said the Ajo Samaritans discovered 58 human remains in 2017, which was unusual as they did not see that many in previous years. On the first stop, the volunteers scoured the area looking for empty jugs or other signs of migrants using this trail. They found an empty water jug, black. Black plastic jugs are brought from Mexico, while the Samaritans’ are clear plastic. The Samaritans replaced the empty jugs with six new ones and covered them with a green crate.

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Someone said, “Whoever did this must be accountTo prevent animals foraging it, they put a few rocks able … in the end.” on top of the crate. “Since the desert is so vast, it is The group repeated the drop-offs at various locahard for migrants to know where we are leaving the tions and finally came to an area impassable for their water bottles. Our role is to do continuous reconnaisvehicles. At this location and in the surrounding sance of trails to identify which are being used by migrants,” said Sister Bourg, who has joined the Tucson area, they found 17 empty gallon jugs, some empty food cans, socks and other clothing. Samaritans on their missions for seven years. “Only God knows what was going on here, but Asked if she encounters any detractors, Brown we know someone was using the water,” one of the said she has heard it all: “Go back to where you Samaritans said. After six hours in the desert, the belong;” “they come to steal our jobs;” “they deserve group packed up the trash and empties and started to die if they want to risk their lives,” she said. At walking back to the vehicles. It was a “good” day, one location where the jugs were placed a few weeks The Most Requested Funeral Directors in San Sister Bourg, wearing aof “humanitarian aid is earlier, the group found six empty ones. Upon closer The Most Requested Funeral Directorssaid in the the Archdiocese Archdiocese of San Francisco Francisco look, they saw each had been deliberately punctured. never a crime” T-shirt.

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Catholic san francisco | July 26, 2018

Inquiry or Inquisition? Looking again at Father Teilhard de Chardin Carol Glatz Catholic News Service

VATICAN CITY – He’s on Twitter and all over Facebook; a U.S. producer is shooting a documentary about his life, and a renowned British actor is writing a play about him. And yet still not many people know who Jesuit Father Pierre Teilhard de Chardin is. Many of his fans – be they scholars, scientists, artists – are trying to change all that and put this late paleontologistpriest back in the spotlight and in good standing with the Vatican. Born May 1, 1881, the French Jesuit was a distinguished geologist and paleontologist who took part in the 1925 discovery of the Peking Man, which supported a theory about human beings evolving over multiple regional lineages. However, his attempts to integrate what science was suggesting about evolution with the truths of faith led to a ban on teaching and publishing during his lifetime. The Holy Office issued in 1962, seven years after his death, a “monitum” – an official warning, mostly to seminary formators, that the priest’s work contained “dangerous ambiguities and grave errors.” The advisory never specified what the errors or ambiguities were and – as one theory goes – it ultimately could have been just a “political” maneuver meant to weaken the huge influence Father Teilhard’s ideas and perspectives were having on discussions at the Second Vatican Council, which began in 1962. Before Father Teilhard, the church had been looking at “how to defend God, the creator, against evolution, and now here was a Jesuit who saw evolution in God’s plan,” said Msgr. Melchor

(CNS photo/Archives des Jesuits de France via Public Domain)

French Jesuit Teilhard de Chardin is seen in this 1947 photo.

Sanchez de Toca, undersecretary of the Pontifical Council for Culture, and an expert in the relationship between science and faith. The Jesuit’s approach was groundbreaking because “it was not a simple reconciliation of science and faith; it was integrating, creating a single, holistic vision because the past danger was having a radical separation” of the two, he told Catholic News Service in May. Today the “monitum,” Msgr. Sanchez said, “is completely obsolete” because not only did it never prevent people from studying his writings, but theologians today “can better make a global judgment about his works” and point to their intended meanings and specific weaknesses.

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“He was a good poet and anthropologist, and not such a good philosopher and theologian,” the monsignor said, which was why there was “some confusion in his works.” Nonetheless, Father Teilhard’s overall vision greatly influenced the council fathers in their document, “Gaudium et Spes,” and every recent pope, starting with Blessed Paul VI, has favorably cited from the priest’s works. Pope Francis even gave him a footnote in his encyclical, “Laudato Si’,” incorporating his sense of a mysterious, beautiful unfolding of the world where the ultimate destiny of the universe is in the fullness of God. Msgr. Sanchez confirmed that Cardinal Gianfranco Ravasi, head of the culture council, submitted a proposal to Pope Francis to lift the “monitum” after the idea was brought up during the council’s plenary assembly in November 2017. Even though a formal statement lifting the warning would be a purely “symbolic” act at this point, it would still mean a lot to the priest’s relatives and the many associations that promote the study of his work, said David Grumett, an expert on Father Teilhard and senior lecturer in theology and ethics at the University of Edinburgh. Grumett told CNS that he hopes the unexpected, historical find earlier this year by Paul Bentley, a British actor best known for his role in HBO’s “Game of Thrones,” will encourage lifting the warning and, in turn, bring greater attention to what Father Teilhard can teach people today. Bentley, who has written a play about the Vatican-led investigation of the priest and the six propositions he was asked to sign, found the original propositions in the Rome archives of the Jesuit Curia. He also found neverbefore published correspondence between the Jesuit and his superiors, giving a fuller understanding of his thinking. Grumett and Bentley have co-authored a paper detailing the discoverDay 5: Wednesday 10/17, KALAMBAKA / DELPHI ies;Today, it will published thewe June webe begin in Kalambaka,in where visit the architectural wonder ofJournal Meteora Monasteries, prominently issue of Zygon: of Religion perched atop soaring cliffs. Next, we set off for the city Delphi via the National Highway. References are andofScience. made to Delphi in connection with Apollo in such litHowever, Grumett said, “we need erary works as the Iliad, the Odyssey, and Oedipus Rex. Upon arrival in Delphi, wenot have just an orientation to communicate this with tour of the city before checking in at our hotel for dinner and an overnight. [B,D]

Day 6: Thursday 10/18, DELPHI / ATHENS Our first stop today is the ruins of Delphi that were once the famed Temple of Apollo. From there, we make a brief stop at the nearby Theatre, the Athenian Treasury, and the Castalian Spring. We continue to the Museum of Delphi to view some of the treasures. Housed in the museum are the Charioteer (a famous statue), the Naxian Sphinx, and the Statue of Antinoos. Next, we board our motor coach and make our way to Athens. Upon our arrival there, we enjoy a panoramic tour, beginning with Hadrian’s Arch and a view of the Royal Palace, the Stadium, the Temple of Zeus, and the Theatre of Dionysius. We visit Mars Hill, the site where St Paul expounded the subject of monotheism before the pagan Greeks (this address is recorded PAGE in Acts 17:22-31). FROM We visit the8Acropolis and the museum. The Greek word “acropolis” is used in a broad sense to designate the fortified height of a city. Located on the InAcropolis 1997, of heAthens wasisnamed the famousauxiliary Parthenon (the main templeof of the Athena). Time permitting, we walk down to bishop Diocese of Sacramento explore the Ancient Agora and the ruins of the prison where Socrates wasII held andwas ultimately by Pope John Paul and or-carried out death sentence dained a bishop on Jan. 28,his 1997. In hemby drinking The Parthenon (Please lock poison. December 2006, he was named the note: this pedesfourth bishop of Diocese oftrian Monterey area would mean there would by Pope Benedict XVI and installed as of be a great deal additional the new ordinary on Jan. 30, 2007. walking). We will proceed to In addition to serving as the our hotel to check in for dinner and an Chairman of the Restorative Justice overnight. [B,D]

academic journals” and within universities, but through popular culture, like with Bentley’s hoped-for theater production, “to help people realize his message has relevance” to the wider world, not just scholars and Christians. Father Teilhard “wanted to stay loyal and faithful to the church, and he signed the propositions” even though he hesitated with the fourth item, which stated “the whole human race takes its origin from one protoparent, Adam.” “Teilhard was a paleontologist, working with fossils, and he had lots of evidence for biological evolution which saw the first human being originating from several lines of descendants” and not one couple, Grumett said. “He also saw original sin as being part of everything that exists,” noticing how things eventually decay or degrade, he said. Father Teilhard envisioned paradise, understood as a sinless, perfect place, as existing in the future, “not as a past historical place” from which man fell. There are problems with bringing traditional theology and science together, Grumett said, as evolution does affect “how we understand Adam and Eve, and paradise.” Even so, the six propositions and Father Teilhard’s subsequent actions show that he always remained obedient to the church, even though he found this difficult. Jesuit Father Paul Mueller, religious superior of the Jesuit community at the Vatican Observatory and expert in religion-science, told CNS questions touching upon science and faith should never be framed as “either-or” as if people should be forced to choose to be “loyal” to just one side. “Loyalty is ultimately to the truth – and both science and the church are in pursuit of the truth,” he wrote in an email response to questions. Human understanding or interpretation of both sources – the “book” of nature and the Book of Genesis – “is limited and imperfect,” Father Mueller said. sus. See the most magnificent excavations in the world. “Both ‘books’ are written by the (5:21-33) deSt. Paul’s descriptive Letter to the Ephesians scribes the sacred bond between Christ and the Church same ‘author,’ who is God – in the endshared in a beautiful comparison to that of the bond by a husband disagree, and his wife. During three years of residency they cannot sincehistruth canin Ephesus, Paul meets 12 believers. He baptized them in not contradict truth God does notspirit. Next, God’s holy name andand they received the holy we walk back to motor coach along the Arcadian contradict God,” hethe added. Way, where Mark Anthony and Cleopatra once rode in procession. From there, we sail to Patmos. Ephesus Theater

House of Mary

Bishop Garcia: Monterey’s ‘gentle shepherd’ mourned

Committee for the California Catholic Day 7: Friday 10/19, ATHENS/ PIRAEUS / MYKONOS Conference Bishop Garcia This morning,of we Bishops, board our ship at the Piraeus pier for Aegean cruise. Once we setcommittees sail, our first stop is the alsoan served on various picturesque 29 square-mile island of Mykonos, known narrow winding paths, windmills, and over 350 for for theitsU.S. Conference of Catholic tiny chapels that beautifully paint the island’s characBishops including the Migration and free teristically blue and white canvas. We enjoy some time to Committee wander its streets,and browse theCultural many shops near Refugee the the harbor, or relax and enjoy the breathtaking view. We return to the ship to set sail for Kusadasi, Turkey. [B] Diversity Committee. “Bishop Garcia10/20, was KUSADASI known for Day 8: Saturday (EPHESUS) / his PATMOS very personable, welcoming SHORE EXCURSION - ANCIENT EPHESUS AND and THE HOUSE OF VIRGIN MARY: Drive through colorful town of Kufriendly demeanor,” the the diocese said. sadasi to reach Mt. Koressos. Situated in a small valley, it “Asis ahere spiritual he chapel had which lies where you shepherd, will visit the humble on the site of the little house where The Virgin Mary is a special concern poor, thethe many believed to have spentfor her the last days. Despite controversies, the Christian World still favors this belief incarcerated, migrant workers and and the site has been officially sanctioned by the Vatican immigrant communities. He always for pilgrimage. Continue on to Ancient Ephesus and ac-

companied by your guide, walk through the Magnesian Gate which is the entrance to the ancient city of Ephe-

SHORE EXCURSION - ST. JOHN MONASTERY AND THE

had time forINhis priests, GROTTO PATMOS: Departdeacons, from the port of Scala and enjoy seminarians a short drive to theand village of people Chora , where the religious, the monastery of St. John is built within the walls of a strong As you the walk Diocese uphill towards of Godfortification. throughout ofthe entrance of the monastery marvel at this magnificent structure, which Monterey. was built 900 years ago . View the courtyard, the monk’s dining Garcia room and the oldabakery beforedelight you visit the main “Bishop had special church noted for its outstanding frescoes and interior for children and was compasdecoration. Next, visit most the small museum where priceless ecclesiastical treasures, books, manuscripts, mosaics, sionate to those special icons, splendid with medieval textiles , needs. vestmentsHe and jewelry are housed. Return to your motor coach and continue to was proud of his Mexican-American the nearby Grotto of the Apocalypse and the Monastery heritage and the diversity of down cultures of the Apocalypse above it. Walk the steps to the Grotto of the Apocalypse. Here church.” you will see the niches in that are in the the represented wall that mark the pillow and ledge used as a desk by the author of the “gentle Book of theand Revelation Bishop Garcia’s un- and the crack in the rock made by the voice of God honoring the Holy pretentious approach toback ministry Trinity. Afterwards, drive to the port of Scala and enjoyto some free timeFather in this quaint andwrote picturesque town. appealed many,” Boll board the shipfor andthe set sail for Crete. in his We 2012 article Sacramento diocesan archives. Day 9: Sunday 10/21, HERAKLION (CRETE) / SANTORINI SHORE EXCURSION - KNOSSOS PALACE & MUSEUM IN Archbishop said HERAKLION: Cordileone Crete is the largest and Bishop the most rugged of Greek islands. En route from Jerusalem to Rome, St. Garciatheserved on U.S. bishops’ conferPaul was forced to anchor here for a few weeks because ence committees charged with care to the naof a hurricane. During his stay, he preached tives. Crete is also the home of the great Minoan Civiliand concern these vulnerable zation andfor the mythological home of Zeus. After a short drive through town of Heraklion the tour will arrive individuals “andthedisplayed fervent at Knossos excavations. Here, Sir Arthur Evan’s archaeoand caring leadership” ina chairing the back to logical discoveries revealed civilization dating 4000 BC,Justice when a great empire flourished the island of Restorative Committee foronthe Crete. Based on the wealth of artifacts that were found, Evans theorized thatconference. this was the site of the ancient MiCalifornia bishops’ noan Kingdom. These findings will be viewed in detail, as A funeral Mass for Garcia your guide will lead youBishop on a journey of discovery to learn of the sophisticated culture that del flourished thousands was held July 19 at Madonna Sasso of years ago on this island. The tour will continue to the in Salinas. Committal washouses private. Museum of Heraklion which the treasures from the findings of Knossos, Phaestos, Zakros and others less known cities.

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Advent and Christmas Schedule 2015

Catholic san francisco | July 26, 2018

Maintenance Lead Wanted Star of the Sea is seeking an experienced Maintenance Lead to to ensure that our facilities are kept in safe and presentable conditions. 30 hours/week is required and we are offering between $18-$24/hour, with full benefits included. Contact us at 415-751-0450 for more details.

Christmas Day Masses (Dec 25th): 8 am Quiet Mass 9:30 am Choir and Organ 11 am Latin High Mass with Choir 1 pm Contemporary Music

7:30 am (Latin) & 12 Noon (English)

NewYear’s Day Masses (Jan 1): Solemnity of the Mar Mary,Mother of God, Holy Day of Obligation 7:30 am Latin Mass 12 Noon English Mass 5:30 pm English Mass to Advertise in catholic San FrancIsco 7 pm Latin Mass

Volunteer Gabriel Project Coordinator Needed December 24th Daily Masses: Ch Christmas Eve Masses (Dec 24th): 4:30 pm Children’s Mass 10:00 pm Christmas Caroling 10:30 pm English “Midnight” Mass 12 Midnight Latin High Mass with Choir

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Confessions: Sat, December 20 2:15-4:15 pm Mon, December 22 6:30-8:30 pm and 15 minutes before every Mass

help wanted ARCHDIOCESE OF SAN FRANCISCO PARISH ACCOUNTING & PAYROLL COORDINATOR CENTRAL ADMINISTRATIVE OFFICE

help wanted Driscoll’s Valencia Street Serra Mortuary Customer Service Funeral Arranger Full-Time Position A family owned funeral home in San Francisco, is looking for a bilingual (Spanish/English) speaking person with kind and warm people/customer service skills for a funeral arranger position. Funeral experience a plus but not required. Training will be provided. Professional appearance and demeanor. SKILLS & EXPERIENCE: A.A. degree. Minimum of two years of office/ customer service experience. Strong work ethics, needs to be a kind, compassionate, friendly, detail-oriented, well organized person with excellent communication, phone and computer skills. California driver’s license, clean D.M.V. driving record report must be provided. Must be able to lift 50 pounds or more. FULL-TIME WORK includes every other weekend. SOME RESPONSIBILITIES include: answering phone inquiries/meeting with families to plan funeral service arrangements, coordinate, assist, drive on services. Please email resumes with cover letter to driscollsmortuarysfcareer@gmail.com. NO PHONE CALLS PLEASE.

Parish Accounting & Payroll Coordinator The Archdiocese of San Francisco has 90 + Parishes and 30 + Parish schools. Provide timely Accountingbookkeeping support to Parishes and Parish Schools and assist in the processing of payroll. Ensure compliance with various accounting and payroll policies and procedures of the Archdiocese.

Attributes of a Successful Candidate: Must be a strong collaborator, who is customer focused and service oriented. Must be detail oriented, a “doer” but able to step back set priorities and get things done. Comfortable with systems; very good understanding of Excel, and proficient understanding and use of QuickBooks-On-Line. Customers: Pastors, elementary school principals, Controller, Payroll Manager and Chief Financial Officer Reports to: Chief Financial Officer and Payroll Manager Hours: Full time, 37.5 hour per week

Key Responsibilities: • Provide Quick-Books-On-Line (QBO) accounting support and assistance to parish and school bookkeepers and business managers. • On-going; maintain parish and school accounting structure and chart-of-accounts in QBO • Serve as a resource and trainer to bookkeepers on QBO and accounting inquiries. • Own the processing of payroll in ADP for a portion of the Parish & School Coordinated Payroll, and 2 other “payrolls” processed for the Chancery • Process payroll garnishments • Prepare and process the quarterly escheatment of payroll checks • Visit Parish schools and Parishes as necessary to assist and train bookkeepers, business managers and payroll administrators • Ensure compliance with established policies and procedures. • As necessary interact with third party accountants.

Basic Skills, Knowledge and/or Abilities • Degree in Accounting or Business • 5-7 years accounting/bookkeeping experience • Experience in processing of payroll in ADP WorkforceNow • Strong bookkeeping experience in QuickBooks • Excellent interpersonal skills • Able to initiate and carry out responsibilities independently and in a timely fashion • Respect for the values and teachings of the Catholic Church • Ability to supply (on a limited basis) own vehicle for business use, with subsequent employer mileage reimbursement Please submit resume and cover letter to: Archdiocese of San Francisco, Office of Human Resources One Peter Yorke Way, San Francisco, Ca 94109 Attn: Patrick Schmidt Or e-mail to: schmidtp@sfarch.org Pursuant to the San Francisco Fair Chance Ordinance, we will consider for employment qualified applicants with arrest and conviction records. We are an Equal Opportunity Employer.

ARCHDIOCESE OF SAN FRANCISCO DEPARTMENT OF CATHOLIC SCHOOLS TITLE: REPORTS TO: STATUS:

Executive Assistant Superintendent of Schools Regular Full Time, Non-Exempt

The Executive Assistant’s primary responsibility is to provide logistical support and office coordination to the Department of Catholic Schools, ensuring the installation of appropriate systems and tools for the team’s success. Specifically, the position is a benefits eligible, non-exempt employee responsible for providing assistance to the Superintendent, providing general office management, and meeting and event coordination.

TASKS AND RESPONSIBILITIES:

• Screen and redirect phone calls for the superintendent • Manage the superintendent’s calendar, the master calendar for the Department of Catholic Schools, and other calendars • Complete the superintendent’s expense reports, reconcile statement • Plan and manage all large DCS events • Work with the Superintendent to plan all DCS Team Meetings, oversee the DCS budget

EDUCATION AND EXPERIENCE • • • • • •

Bachelor’s Degree Practicing Catholic in full communion with the teachings of the Roman Catholic Church Knowledge of organization and practices of the Roman Catholic Church, including services and ceremonies Proficient with Computer skills (Microsoft Office Suite) Proficient with and have the ability to provide clear, verbal and written communications. Knowledge of and experience with principles and practices of basic office management

KEY COMPETANCIES

• Ability to maintain strictest confidentiality in all matters • Communication skills – Professional level of written and verbal communication • High level of diplomacy in dealing with individuals • Highly organized with the ability to prioritize and multi-task • High level of customer service orientation • Attention to detail and accuracy; Problem assessment and problem solving • Teamwork and an attitude of collaboration Qualified applicants should email resume and cover letter to Escobarc@sfarch.org Pursuant to the San Francisco Fair Chance Ordinance, we will consider for employment qualified applicants with arrest and conviction records. We are an Equal Opportunity Employer.

18 community

Catholic san francisco | July 26, 2018

Around the archdiocese 1 1

SISTERS OF MERCY, BURLINGAME: Sisters of Mercy Joan Marie O’Donnell, Judy Carle, Anna Tutckaia, Marguerite Buchanan and Marian Rose Power joined with 200 others, some shown here, in support of people suffering family separation at a July 7 vigil at West County Detention Center in Richmond. While the event focused on those being held in Richmond, also remembered were people in other detention centers throughout the country.

SISTERS OF MERCY, BURLINGAME: Mercy Sister Phyllis Hughes, a former president of the Mercy Sisters Burlingame community, was honored with the Catholic Health Association’s 2018 Lifetime Achievement Award at the group’s assembly June 15 in San Diego. “Sister Phyllis was recognized for a 51-year career that included leadership positions in health care administration, with the Sisters of Mercy Burlingame, Mercy Housing and Catholic Relief Services and service on 28 Catholic Health Care boards of Directors,” the Mercy Sisters said. Sister Phyllis said in remarks: “I feel I’ve had the opportunity to see a lot of the changes in health care from a front row seat, sometimes with great angst because you didn’t know what was the right thing to do, but I really think we are learning as we go.” Her advice to those behind her is “Keep the faith!” she said. “And really, really think about, pray about, work toward a deeper understanding of mission.”

(Courtesy photo)

MATER DOLOROSA PARISH, SOUTH SAN FRANCISCO: Mater Dolorosa Parish honored Deacon Romeo Cruz on the fourth anniversary of his ordination at a morning Mass May 31 followed by a reception. Pictured from left at the event are Mater Dolorosa pastor, Father Roland de la Rosa, Tess Alcantara, Julie Cunanan, Father Angel Quitalig, Deacon Romy, and Bea Pineda. Thanks to John Dooley for the good news.

CHURCH OF THE EPIPHANY, SAN FRANCISCO: A full house welcomed Richard Bernatchez to Church of the Epiphany School cafeteria May 31, for his presentation on eucharistic miracles. “Richard, a semi-retired engineer, and his wife Pat, travel across the United States and Canada giving free presentations to church groups, schools, and religious communities,” parishioner Mary Palacios told Catholic San Francisco. Mary said that eucharistic miracles “serve to remind and reassure us of that true presence” of Christ in holy Communion. Examples have included “persons surviving without sustenance other than the Eucharist for many years as was the case with Blessed Alexandrina Maria da Costa of Portugal.” Buttressing the talks were examples from the Vatican’s Exhibit of Eucharistic Miracles including illustrations and detailed descriptions of miracles that have occurred around the world, Mary said. Bernatchez, who charges nothing for the talks, was invited to Epiphany by parish Deacon RamonLZamora. U B I Epiphany C Apastor, T Father I Eugene O N Tungol, approved the talks. Pictured from left are Father Cameron Faller, Deacon Zamora, Richard Bernatchez and Bea Zamora.

(Courtesy photo)

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calendar 19

Catholic san francisco | July 26, 2018

SUNDAY, JULY 29 ‘HUMANAE VITAE’ MOSAIC: How is the teaching of “Humanae Vitae’ being lived out? Host J.A. Gray and guests Mariana Lopez and Carlos de la Torre follow up on natural family planning and discoveries in human biology that in the past 50 years have been refined and developed into a systematic treatment that is 97 to 99 percent effective. There are no drugs, no chemicals, no instruments or tools. This sciencebased regimen is frequently associated with Catholicism – and yet, most Catholics know little about it which explains why this particular application of medical science is approved by the Catholic Church. Sunday, 5:30 a.m., KPIX Channel 5. Prior episodes of Mosaic are archived on the archdiocesan website at sfarch.org/mosaic-tv. ACCW TEA: San Francisco Archdiocesan Council of Catholic Women, Annual Afternoon Tea, Flanagan Center, Holy Name of Jesus Church, 39th Avenue at Lawton, San Francisco, 1:30-3:30 p.m., $20 per person. Cathy Mibach, (415) 753-0234; dcmibach@ aol.com. FEAST OF ST. JAMES: The saint’s patronal parish 24th and Guerrero St., San Francisco marks the occasion with Mass at 10:30 a.m. followed by a barbecue with items for purchase in support of the parish school; (415) 824-4232; missysundblad@yahoo. com.

WEDNESDAY, AUG. 1 PERSPECTIVE ON NEW SCOTUS NOMINEE: Jesuit Father Thomas Reese, former senior fellow at the Woodstock Theological Center at Georgetown University, will offer his thoughts on prospective rulings should nominee Judge Brett Kavanaugh be confirmed for the U.S.

SATURDAY, JULY 28 SISTER SUZANNE’S GIFT: Mercy Sister Suzanne Toolan will direct a “Cantata” she wrote 56 years ago, Mercy Chapel, 2300 Adeline Drive, Burlingame, July 28, 7:30 p.m. “The performance will be a celebration of Sister Suzanne Sister Suzanne’s music and of Sister Suzanne herself,” the Mercy Sisters said. Admission is free. www.mercy-center.org.

SATURDAY, AUG. 11 FATHER ROLHEISER TALKS: Oblate Father Ron Rolheiser,

Supreme Court: Aug. 1, noon, Santa Clara University, Harrington Learning Commons (library), 500 El Camino Real, Santa Clara. Free admission. Monica DeLong or Carrie Jaffe-Pickett, cjaffepickett@scu.edu, (408) 5513149; www.scu.edu/events/#!view/ event/event_id/67449. ‘STRENGTH FOR THE JOURNEY’: Monthly support group for people with life threatening illness, St Mary’s Cathedral, Gough Street at Geary Boulevard, San Francisco, July 3, 10 a.mnoon Msgr. Bowe room at parking lot level. Sessions offer spiritual support through word, sacrament and community as well as guidance on Catholic teaching and the preparation of Health Care Directives for medical care. No charge. Deacon Christoph Sandoval, facilitates, Sister Elaine Stahl, (415) 567-2020, ext. 218; estahl@stmarycathedralsf.org.

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3-DAY RUMMAGE SALE: St. Anthony of Padua Church, Novato, annual rummage sale, Aug. 3-5, offering thousands of items for family, home, yard, business, auto, recreation, and more at great bargain prices. Pre-sale Thurs-

SATURDAY, AUG. 4 FIRST SATURDAY MASS: Holy Cross Cemetery, 11 a.m., retired Sulpician Father Michael Strange, principal celebrant and homilist. We pray that all our beloved dead enjoy the blessed hope of the resurrection. All Saints Chapel, 1500 Mission Road., Colma, Monica Williams, (650) 756-2060; www.holycrosscemeteries.com.

SUNDAY, AUG. 5 RESTORATIVE JUSTICE MOSAIC: Justice, what is the human story behind the word? Restorative Justice is a way of healing wounds, restoring relations, and rebuilding community. Julio Escobar, coordinator of the Restorative Justice Ministry of the Archdiocese of San Francisco, joins host J.A. Gray, 5:30 a.m., KPIX Channel 5. Join in to learn more about this important “ministry of presence.” sfarch.org/mosaic-tv; sfarchdiocese.org/rjministry.

THURSDAY, AUG. 9 4-DAY CHANT CAMP: A workshop for teachers Aug. 9-12: Children and teens love to learn to sing the Mass. The Benedict XVI Institute of the Archdiocese of San Francisco invites teachers, musicians, choir directors, and leaders of sacred music to learn all the essentials needed to lead a chant camp for young Catholics. This course is taught by Mary Ann Carr Wilson. Tuition is $395. Visit www.benedictinstitute.org. Vallombrosa Center, 250 Oak Grove Ave., Menlo Park, Rose Marie Wong (415) 614-5517; wongr@sfarch.org.

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VOCATIONS: The Office of Vocations of the archdiocese has announced meetings for men who may be hearing a call to the priesthood, 6:15 - 8:30 p.m., St. Cecilia Church, 2555 17th Ave., San Francisco. Father Patrick Summerhays, vocation director (415) 614-5684; summerhays.patrick@sfarch.org. Refreshments provided. Contact Father Summerhays for information or to RSVP.

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known to many from his columns in Catholic San Francisco and papers around the country, will speak at St. Agnes Church, San Francisco, at 9 a.m. and St. Pius Church, Redwood City at 1:30 p.m. His topic at St. Agnes is “The Eucharist: Our one great act of fidelity”; his afternoon topic is “A spirituality Father Rolheiser of the Eucharist.” Come and be enriched by the wisdom and depth of spirituality of Father Rolheiser, You are welcome to attend one or both sessions. Registration is not required. A freewill offering will be accepted at each site. For more information, contact Presentation Sister Rosina Conrotto, (415) 614-5535; conrottor@sfarch.org.

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Catholic san francisco | July 26, 2018

In Remembrance of the Faithful Departed Interred In Our Catholic Cemeteries During the Month of June HOLY CROSS, COLMA Kenneth Lawrence Addleman Lillian “Peachy” Alday Agustin Gustavo “Gus” Alcala Cora M. Alesci John D. Alire Elena Beatriz Amaya Louis A. Arata Romulo M. Austria Pilar Z. Baldoza Edmond Barcelo Jacinta P. Barnes Crystal Beauvais Helen Dolores Beccaria Raymond Berrios Juanita Berrios Francine C. Blum Pauline A. Bruno Erin Anthony Burrus Joseph Fortunato Busuttil Juanita H. Campbell Alda R. Campi Norma E. Cannon Robert W. Cantwell Patricia June Carroll Rino A. Ceccato Kim Chen Lai Chan Phyllis M. Charlton Pauline Mary Chetcuti Anne Marie Coffey Roberto C. Collins Sandra L. Colllins Rodolfo Marquez Contreras Marilyn F. Cosentino Barbara Ethel Cotton Sister Jeanne Creager Mary Florence Crowley George Curry Alsaida K. De Leon-Ortiz Richard A. Demartini Ruth A. Derus David Dion Timothy Michael Divinagracia Una B. Essaff Walter J. Farrell Agnes F. Finnegan John F. Finnegan Sr. Olivia M. Fisher Maria Lizzette Flores Starlene Yates Forbes Philip G. Francesconi Victoria Setzer Germino Lena Giudici George N. Gooding Gilberte A. Hale Veronica Tierney Hall

Shelly Hansen Anna May Hart Evelyn Healy Miguel Angel Hernandez Justo Jaimerena Candelaria S. Jose Thomas F. Kane Nancy Mifflin Keane Shirley A. Kruse Steven Lawu John Lynch Epigmenia Magana-Tapia Emma R. Malicki Grace Mardigras Ana Maria Mariotti Kendra A. McGuinness Maria Isabel Menjivar Robert Mercado Douglas Gavin Meredith Patrio M. Mingoa Rose Matilde Morosa Philip Myers Dorothy J. Nocito Carmencita Tinsley Nuti Mary Jane O’Brien Kathleen (Katie) O’Leary Vilma Parise Peter Quijano Betty Ramos David M. Reynolds Antoinette (Bits) R. Rezak Robert E. Roque, Jr. Dorothy B. Rouse Patrick K. Ryan Joseph A. Sacramento Ebe F. Sapone-Cavagnaro Jean Alice Sprigings Schaaf Richard Gregory Segovia Leonilde O. Smith Zenaida G. Soriano Diane Antoinette Speyer Gilbert Punla Sunga Jesse Estrada Tello, Sr. Lillian N. Theis Florencia Vargas-Mendoza Juanito Kimpo Villanueva Kirk Charles Vorsatz Thomas Edward Winter Audrey C. Yates Rebeca Zendejas De Orozco Alfonso Zermeno

John Paul Johns Joseph George Koch Celia R. Sanchez Isabel Sanchez Guillermina Soto Antonio Villagomez

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CATHOLIC SAN FRANCISCO Newspaper of the Archdiocese of San Francisco

www.catholic-sf.org

Serving San Francisco, Marin & San Mateo Counties

July 26, 2018

$1.00 | VOL. 20 NO. 15

‘Humanae Vitae’

As a resource for our readers, Catholic San Francisco presents this special package on the 50th anniversary of “Humanae Vitae,” the encyclical issued by Pope Paul VI 50 years ago almost to the day. The section reprints the paper’s recent nine-part series on the anniversary and includes current national perspective on the encyclical’s impact along with a glimpse of how The Monitor, the official newspaper of the archdiocese at the time, covered the news in 1968. For extra copies, please email your name and address to csf@sfarchdiocese.org, subject line: HV 50, or call (415) 614-5639.

‘Humanae Vitae’: Still controversial, still church teaching after 50 years In the initial installments of Catholic San Francisco’s series on “Humanae Vitae,” Ed Hopfner, director of the archdiocesan Office of Marriage and Family Life, reviewed the encyclical and Dr. Mary Davenport wrote on the topic of our modern understanding of fertility. Later installments considered a variety of perspectives, beginning with modern science but also including cultural and sociological aspects, dynamics of the couple’s relationship, concerns about fertility, infertility and childbearing and the theology which underlies the document. The articles were posted on catholic-sf. org as well as on a special archdiocesan web page at sfarch.org/HV.

For this 50th anniversary, Archbishop Salvatore J. Cordileone has asked us to look at both the encyclical and its teaching on love, sexuality, marriage and fertility and procreation, and the ‘serious role’ married couples play in God’s plan.

n July 1968, not long after the Summer of Love in San Francisco, Blessed Pope Paul VI issued his encyclical “Humanae Vitae” (“On Human Life”), sometimes known as the “birth control encyclical.” It was greeted within less than 24 hours by an unprecedented statement of rejection on the front page of The New York Times, headed “Catholic experts in strong dissent” and signed by nearly 100 Catholic theologians. In the 50 years since the encyclical was issued it has remained one of the most controversial documents Ed Hopfner in Catholic Church history. Even Pope Benedict XVI thought that the encyclical could have been improved, since he said it failed to explain the “why” of the church’s teaching though Pope St. John Paul II later did so in his Theology of the Body. On the other hand, Pope Francis has repeatedly insisted that “we need to return to the message of ‘Humanae Vitae,’” most recently in his own apostolic exhortation in a follow up to two synods on the family “Amoris Laetitia” (“The Joy of Love”). In his earlier groundbreaking encyclical on the environment, “Laudato si’,” Pope Francis reminds us that authentic human development “presumes full respect for the human person, must also be concerned for the world around us and ‘take into account the nature of each being.’” Care for the environment means care for each other, and our respecting our own human nature, the pontiff writes in the 2015 encyclical. In particular, the Holy Father writes in “Laudato si’,” we must acknowledge “the relationship between human life and the moral law, inscribed in our nature and necessary for the creation of a more dignified environment.” We must recognize that

(CNS photo/L’Osservatore Romano)

Pope Francis blesses a pregnant woman after delivering his Christmas wishes to Vatican employees and their families during a special audience Dec. 21 in Paul VI hall at the Vatican. “man has a nature that he must respect and that he cannot manipulate at will” and that “our body itself establishes us in a direct relationship with the environment.” Thus, the acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home. In “Amoris Laetitia,” Pope Francis reminds us that “in a particular way, the encyclical ‘Humanae Vitae’ brought out the intrinsic bond between conjugal love and the generation of life.” Marriage is ordered not only to the unity of the couple, but to a love that goes outward, most often in the bearing and raising of children. While marriage and childrearing are often challenging, Pope Francis

encourages “the use of methods based on the ‘laws of nature’” since these methods “respect the bodies of the spouses, encourage tenderness between them and favor the education of an ‘authentic freedom.’” As a loving father does, he insists that “greater emphasis needs to be placed on the fact that children are a wonderful gift from God and a joy for parents and the church.” What makes Blessed Pope Paul VI’s short document of barely a dozen typewritten pages so hotly contested? It makes several predictions - have the last 50 years supported or contradicted Pope Paul’s forecast? Is Pope Francis correct, that “the teaching of the encyclical ‘Humanae Vitae’… ought to be taken up anew, in order to counter a mentality that is often hostile to life…” Is “Humanae Vitae” still relevant in a culture of hookups and Tinder? Blessed Paul VI begins the encyclical with the words, “The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.” For this 50th anniversary, Archbishop Salvatore J. Cordileone has asked us to look at both the encyclical and its teaching on love, sexuality, marriage, fertility and procreation, and the “serious role” married couples play in God’s plan. This series will consider a variety of perspectives, beginning with modern science, but also including cultural and sociological aspects, dynamics of the couple’s relationship, concerns about fertility, infertility and childbearing, as well as the theology which underlies the document. I also encourage you to read the document itself – most estimates are that barely one Catholic in 100 has actually read it, yet it is short, profound, and well worth the time invested. Ed Hopfner is director of the Office of Marriage and Family Life for the Archdiocese of San Francisco. First published in the Feb. 8, 2018, issue of Catholic San Francisco.

HV2 ‘Humanae Vitae 50’

Catholic san francisco | July 26, 2018

The science of fertility Dr. Mary Davenport

FP (natural family planning) relies on a woman’s own observations of her signs of fertility. By learning her unique biological markers, she can be empowered to both achieve and avoid pregnancy, as well as attaining a higher level of health throughout her entire reproductive life. Modern NFP has come a long way from the old rhythm method of the 1930s. The calendar rhythm method calculated a woman’s fertile and infertile periods according to cycle length. However, the rhythm method has failure rates of 20 percent per year in preventing pregnancy because of variations in a woman’s cycle. In contrast, modern NFP relies on a woman’s own observation of her biomarkers such as cervical mucus and temperature. In 1968 Pope Paul VI in “Humanae Vitae” called upon “men of science” to develop a “secure regulation of births founded on the observance of natural rhythms.” In recent decades there has been a flourishing of the science of natural fertility by scientific organizations. Sometimes the names FAM or FABM (Fertility Awareness Methods or Fertility Awareness Based Methods) are used more or less interchangeably with NFP; NFP usually implies abstinence at the fertile time to prevent pregnancy. For NFP/FAM to be effective, it is important to identify the fertile and infertile times in the cycle. The time of fertility begins with the rise in estrogen production from the ovary that occurs after the end of the menses. The cervix (mouth of the womb) opens somewhat, and cervical mucus becomes identifiable, more copious and eventually stretchy. The pituitary hormone LH rises and triggers the release of the egg from the ovary. Most NFP methods use a variation of these criteria to determine a “peak” day of the highest fertility. Following release of the egg, the ovary starts to secrete progesterone, which thickens the cervical mucus and raises the body temperature. If pregnancy does not occur, the hormones decline, temperature falls, and menses follow with the start of a new cycle. The different methods vary by the signs that are followed and charted to determine the beginning and end of the fertile phase. Methods typically take into account the one-day survival of the egg after it is released, and sperm survival of up to five days in ideal conditions. The Billings, FertilityCare (Creighton) and Family of the Americas methods rely on observations of cervical mucus to determine the onset of fertility, and determination of the “peak” day to determine ovulation. The symptothermal method taught by Couple to Couple League can include several signs, but relies heavily on temperature rise. The Marquette Method relies on direct measurement of urinary hormones by dipsticks placed in a hand-held computer (ClearBlue Fertility Monitor). The FEMM method is mainly a mucus method but users can incorporate other cycle characteristics. Of equal importance to avoiding pregnancy is the value of NFP to facilitate achieving pregnancy. Up to 20 percent of couples have problems with infertility, so the cycle observations in NFP can be very helpful. Research has shown that cervical mucus and urinary measurement of the LH hormone are the most useful signs for detecting the timing of ovulation. NFP can be used in conjunction with medical and surgical therapies to heal disorders causing infertility. The most research on NFP and infertility has been done at the Pope Paul VI Institute in Omaha by Dr. Thomas Hilgers, correlating the FertilityCare NFP system with diagnosis and treatment of these disorders. Training programs in both hormonal and surgical therapies in NaProTechnology (Natural Procreative Technology) have educated hundreds of health care providers in effective therapies. Mention must also be made of the many smartphone apps developed to prevent pregnancy and enhance fertility. They vary widely in quality, and some are inaccurate and misleading. The best apps are connected to well established NFP and FAM organizations. FACTS, an organization promoting all NFP methods and NFP education, recently did an excellent review of current apps. Also, although apps can be useful for charting, no app or web site can replace an experienced

(CNS photo/Paul Haring)

New spouses exchange rings as Pope Francis, celebrates the marriage rite for 20 couples during a Mass in St. Peter’s Basilica at the Vatican in 2014.

For NFP/FAM to be effective, it is important to identify the fertile and infertile times in the cycle. The time of fertility begins with the rise in estrogen production from the ovary that occurs after the end of the menses. NFP teacher in helping a couple navigate an NFP method. All methods of NFP have the virtue of avoiding major and minor risks associated with artificial contraception. To name a few, NFP users avoid increased risk of serious cardiovascular complications such as stroke, pulmonary embolus and thrombophlebitis attributable to the pill and other hormonal contraception, as well as higher rates of breast cancer. Because they reject aggressive promotion of the IUD (intrauterine device), NFP users avoid uterine perforation, elevated rates of pelvic infections, and painful, heavy menses. Women who undergo surgical sterilization can experience heavy or irregular periods from hormonal abnormalities from the interruption of the blood supply to the ovaries, and undergo more

hysterectomies. So in addition to avoiding problems associated with contraception and sterilization, NFP users are potentially graced with better physical health in addition to experiencing the spiritual, ethical and relational benefits of NFP with their spouse. Dr. Mary Davenport is a physician in El Sobrante with more than 20 years of experience, a fellow of the American College of Obstetrics and Gynecology, medical director of the Magnificat Maternal Health and has specialties in holistic and integrative medicine and NaProTECHNOLOGY (Natural Procreative Technology). Mary L. Davenport, MD, MS, FACOG, CFCMC. https://drmaryldavenport.com. First published in the Feb. 8, 2018, issue of Catholic San Francisco.

‘Humanae Vitae 50’ HV3

Catholic san francisco | July 26, 2018

Mariana and Carlos: One couple’s unexpected path into the Catholic Church Mariana Lopez and Carlos de la Torre have been married for eight years. As part of their marriage preparation, they came to learn about church teaching on marriage and natural family planning. Carlos: “I will call off the wedding” – was the first thought that came to my mind when I realized how serious Mariana was about using NFP. The wedding date was three weeks away. She had mentioned earlier in our relationship that when she got married she wanted to use NFP. I always thought she would later change her mind. We had already taken our NFP class as part of the marriage prep, and as we were reviewing Mariana’s charts prior to the wedding, I realized there would be many days of abstinence. Mariana: Carlos and I came from very different religious backgrounds. I was a cradle Catholic and he was raised in a Protestant family. Both of us were very passionate about our faiths. We believed marriage was a lifelong commitment, so we knew we needed to find a solution to the differences that separated our faiths. Carlos was OK with us getting married in the Catholic Church. Little by little we tackled each of the differences that separated us without converting either one of us to each other’s religion. But I never thought contraception would be a deal-breaker for him. Carlos: When I met Mariana I was very attracted by her beauty and by her strong convictions. And I also wanted to “save her” from Catholicism. Growing up I never heard anything against contraception, not even in the evangelical churches I attended. My mom had a bad experience with the pill. She would always complain about bad headaches. For this reason, I didn’t want my wife to take the pill. I thought probably a barrier method was the way. Mariana: Growing up, I always knew contraception was wrong. It was very clear to me that abortifacient methods were seriously wrong, but I never understood why other methods were wrong. Carlos thought this was something I could give in on, but even though I didn’t have all the arguments to explain it, I could not go against my conscience. Our relationship was on the rocks, I prayed to God to help me understand the church’s teaching. I started looking for resources on the Internet, but couldn’t find anything compelling. Carlos: A few days after the biggest argument we have ever had in our relationship, I decided to accept NFP and move forward with the wedding. Why? Because I loved her, I wanted to marry her and I didn’t want Mariana to do anything to her body. Barrier methods were the only option left for me, but they didn’t fully convince me. It seemed wrong to have a barrier with my wife. NFP after all seemed the option left for us, but once I had all the children I decided I wanted to have, then I would convince Mariana to let me get the vasectomy, even though I knew the church also was opposed to it. Mariana: When Carlos had this change of heart, I felt so happy to realize he was willing to sacrifice on this for me. During the first years of our marriage, using NFP was very challenging. I felt very lonely, I wanted

(Courtesy photo)

Mariana Lopez and Carlos de la Torre with their children, Miguel (in lap), Daniel and David.

Resources to consult with teachers and physicians for help with NFP Billings: www.boma-usa.org

FEMM: https://femmhealth.org/

Couple to Couple League: www.ccli.org

FertilityCare (Creighton): www.fertilitycare.org.

Family of the Americas: www.familyplanning.net

Marquette: https://nfp.marquette.edu/

Additional resources: Naprotechnology: www.naprotechnology.com/ NFP Research: http://restorative-reproductive-medicine.com/ understanding fertility: https://verilymag.

to prove to Carlos that the method worked. It was hard to make the case for NFP when most of the NFP teaching couples or the families portrayed in the Family Foundations magazine, always had so many kids – I thought this method must not work. But slowly we started to experience some changes in our perception of NFP. Carlos: I love Mariana and I always try to treat her in a loving way, but I wasn’t convinced about NFP, so I didn’t get much involved with it. Deep inside I was waiting for the method to fail, to prove my point and to be able to tell her so. But to my surprise, the method never failed and it was working perfectly to space our kids. Slowly my thoughts about NFP started to change, the arguments about NFP disappeared and I began to see the benefits of using it. Abstinence periods enabled me to know Mariana better. NFP was helping keep the flame of physical attraction between us, which I think is very important to keep the marriage united. Mariana: Four years into our marriage we came across great Catholic reading resources and podcasts. Our passion and love for God started to move

com/2015/08/menstruation-charting-cycles-ovulationfertility-awareness-creighton-model-reproductive-healthinfertility-hormones review of smartphone fertility Apps: www. factsaboutfertility.org/rating-of-fertility-apps-avoiding/

higher in our priorities. This gave us a better understanding about God’s plan for marriage. We read a book based on St. John Paul II writings about marriage and love. I was amazed by his wisdom. Everything about NFP started to make sense. We began to see God work in our marriage in a new and exciting way. Carlos and I would talk for hours about everything we were learning. Carlos: I was specially blown away by the teachings behind theology of the body, I never thought so deeply about how valuable a person is. We are created in the image and likeness of God and NFP truly respects the value of a person – soul and body. Ironically, now contraception seemed so wrong to me. My perception about family and children changed as well. Now I could see why there would be families using NFP with a large number of kids, not because the method didn’t work, but because they had understood the precious gift a life is! Today I can say that NFP has been one of the most important factors for the happiness and healthiness of our marriage. Mariana: Looking back I think my

perception of NFP early in our marriage was also wrong. I was following it by obedience to the church, but deep down I thought of it as another contraceptive method. Now I understand with NFP I am not in control of my body, and we allow God to act in our marriage and through prayer discern the best time to have children. I can say that our marriage would be so different if it wasn’t for NFP. We have been blessed with three handsome boys, and we are excited to keep discovering what God has in store for us. Carlos: I want to finish with what probably is the biggest impact NFP has had in my life: I feel that I’m on my way to becoming Catholic. NFP has been one of the hardest things for me to understand from the Catholic Church, but now after six years, I believe. I just need a little more time to understand some of the church’s teachings, but in my heart I feel that they will also be right. On Jan. 7, 2018, Carlos received his first Communion. He was confirmed in the Catholic Church on Feb. 10. First published in the March 8, 2018, issue of Catholic San Francisco.

HV4 ‘Humanae Vitae 50’

Catholic san francisco | July 26, 2018

The great good of natural family planning

ngaged couples face a barrage of decisions. Beyond the selection of the dress, cake and sparkling wine, there are party favors and invitations, not to mention the photographer and the honeymoon. Some decisions, of course, warrant more thought, discussion and prayer; this includes decisions about family planning. When considering their options, couples should be sure to learn about natural family planning. There are several methods of NFP but all of them teach the couple to identify the fertile time in deacon bill the wife’s cycle, empowering turrentine the couple to postpone pregnancy by abstaining during the fertile time or to seek pregnancy by using the fertile time. NFP has many advantages over other forms of family planning. When properly used, it is as effective in delaying pregnancy as hormonal contraception, without the side effects. It is also effective in helping couples conceive when they desire a baby, and aids couples who struggle with infertility to identify the underlying causes so they can conceive naturally. It is environmentally responsible, very inexpensive and surprisingly simple to learn. It creates no artificial barriers between husband and wife but fosters communication and mutual respect. Couples who use NFP often report higher marital satisfaction, resulting in a significantly lower divorce rate. Ultimately, however, NFP is not merely one option among others but it is the choice that aligns with God’s beautiful plan for marriage and it thus provides benefits of a whole different order. Pope St. John Paul II has taught that God created humans with bodies so that we can use them to make his invisible love visible and tangible in this material world. We do this in many ways but marriage is a paradigm, a shining example, of sacramental love; that is, love which uses physical things to express spiritual realities. The act proper to husband and wife is not merely meant to satisfy impulses but has been endowed by God with meaning and creative energy to deepen the bond and, sometimes, to so unify husband and wife that they become one flesh in the conception of a child. In the mysterious math of divine love, one plus one becomes three. God enables couples to share in his highest act of

(CNS photo/Jaclyn Lippelmann, Catholic Standard)

A family prays during a March 4, 2018, Mass at the Cathedral of St. Matthew the Apostle in Washington. creation, the creation of a new person, called to eternal life. When couples tinker with God’s design, however, cutting short the act itself, or altering the reproductive system with any form of sterilization or contraception, they, in effect, deny the sacramental character of their bodies. Into the very act which is meant to embody a total gift of self, there is introduced a kind of withholding of self. Probably every couple in the world would use NFP except for one challenge: NFP requires a couple to refrain from sexual intimacy during the fertile time if avoiding pregnancy. Most of the time, this abstinence is not too hard and it does have some positive effects. Many couples report, for example, that periodic abstinence keeps their marriage fresh and Pope John Paul II observes that we cannot give ourselves away to another in love until we have gained control over ourselves. From the Christian point of view, the practice of NFP is similar to the requirement that we always tell the truth or that we help the poor. Most of the time we can tell the truth or help the poor without too much sacrifice, but we must do these things all of the time whether they are easy or not. The great good of NFP is that it allows couples to extend the rule of reason to the management of their fertility in cooperation with God and to share in the

rich graces of God’s beautiful plan for marriage. Marriage has been designed to reflect the self-gift of Jesus to his bride, the church, who receives this gift and gives herself completely in return to Jesus. In this mutual love, the people of God, through the waters of baptism, are born. Marriage has also been designed to reflect the Trinity. The Father gives himself completely to the Son, who receives this self-gift and gives himself completely to the Father. The love between the Father and the Son is the third divine person, the Holy Spirit. To sum up, NFP opens the way for the true glory of marriage, reflecting the community of the church and the community of the Trinity. It extends the rule of reason and encourages spouses to develop self-discipline, which facilitates the total gift of self and openness to life and to God. It reduces the risk of divorce, fosters mutual respect and deepens the bond of husband and wife. Deacon Bill Turrentine and his wife, Patricia, have taught NFP with the Couple to Couple League for 32 years. Deacon Turrentine recently wrote a book titled “Your Love Story: A Guide to Engagement and Marriage,” which is available from the Couple to Couple League at https://ccli.org/store/yourlovestory/. First published in the march 29, 2018, issue of Catholic San Francisco.

Family planning in the 21st century

odern natural family planning methods are very effective, and are safer alternatives to hormonal birth controls. By observing physical signs and symptoms that change with hormonal changes throughout a woman’s menstrual cycle, modern NFP methods can be used fairly accurately to predict a woman’s fertility. In essence, women can choose to abstain from intercourse during predicted time of fertility and choose to have intercourse during predicted time of infertility to avoid pregnancy. elisa yao, md Unfortunately, most people and most physicians are not familiar with modern NFP methods as medical schools do not teach about these methods. Thus most physicians associate NFP with the calendar or rhythm method, which was introduced nearly 100 years ago (and superseded in the late 1950s). However, it should be noted that the rhythm method was the most effective means of birth control at that time, as hormonal birth controls were not yet available. The modern NFP methods include Billings Ovulation Method, Creighton Model and Symptothermal Method. Briefly, the first two methods involve noting the presence or absence of cervical secretions, and to further characterize the secretions’ color, texture and stretch. STM, on the other

hand, combines basal body temperature, cervical methods, cervical position and/or historical data to identify the fertile period. With BOM and CrM, the unintended pregnancy rates within one year of perfect use are both only 0.5 percent, whereas with typical use, the rates are 3-22 percent. With no planning, the rate of unplanned pregnancy rate is 85 percent. A World Health Organization study of nearly 200 typical use pregnancies, found that 70 percent of these unintended pregnancies were caused by a purposeful departure from method rules, and another 17 percent due to inaccurate application of the rules. Interesting, a randomized trial involving nearly 1,000 women in China (where there was a strict one-child policy and with severe repercussion if policy was violated) reported that even the typicaluse pregnancy rate with the BOM was 0.5 percent and it enjoyed a higher adherence than the copper IUD to which it was compared. Certainly it seems how motivated the couples are at adhering to the method instructions makes a significant impact on typical use pregnancy rate. With the STM, the rate of unintended pregnancy within one year of perfect use is 0.3 percent, but with typical use ranges from 0.2-20 percent, according to older studies. With both BOM and STM, more recent international studies show progressively lower unintended pregnancy rates. Learning these modern NFP methods does not require a high level of education. In fact, studies conducted by the WHO indicate that 93 percent of women, regardless of their education level, are ca-

pable of identifying and distinguishing fertile and infertile cervical secretions. And with the China study mentioned earlier that exhibited extremely high effectiveness of the BOM, 63 percent were peasants and 22 percent were laborers (largely illiterate). In conclusion, with adequate motivation, the modern NFP methods are safe and effective alternatives compared to hormonal birth controls. Additionally, the modern NFP methods can also be used to achieve pregnancy and can provide useful information to address various women’s health issues ranging from premenstrual syndrome to infertility. NaProTECHNOLOGY (Natural Procreative Technology), which uses CrM as its foundation, can be just as effective as in vitro fertilization in helping infertile couples achieve live births, according to a 2008 paper published in the Journal of American Board of Family Medicine. The aim of NaProTECHNOLOGY is to restore the normal function of the woman’s cycle, instead of suppressing it as with hormonal contraceptives or to overstimulate it as in IVF. Dr. Elisa Yao grew up in the Bay Area, attended Lowell High School, graduated from UC Berkeley and completed her medical degree at UC Davis. She is board certified in integrative and holistic medicine as well as physical medicine and rehabilitation. She is completing her training in NaProTECHNOLOGY, which aims to restore normal function of woman’s health. www.elisayaomd.com. First published in the Arpil 12, 20118, issue of Catholic San Francisco.

‘Humanae Vitae 50’ HV5

Catholic san francisco | July 26, 2018

Human ecology and family planning

enesis 1:31 tells us “God looked at everything he made, and he found it very good.” Our world has been created with a beautiful balance to bring forth life, or, as in “Laudato Si’,” “the book of nature is one and indivisible.” In human ecology, God created our reproductive systems with an intricate balance of hormones that produces a window of fertility about a quarter of the time in a healthy woman. The balance of fertility allows most of the month for a connection between dr. lynn keenan unitive husband and wife without the expectation of a child. For couples using natural family planning and trying to postpone a pregnancy, the time of fertility becomes a time to grow the relationship in other ways, to reinforce that it is the person, not the act, that is the treasure. Like day and night, or the cycle of the moon, or the changing of the seasons, each time period has a purpose. Yet while it would be odd to think of having a permanent summer or winter, when it comes to the ecologically balanced menstrual cycle, control of a woman’s body has been taken for granted, in fact nearly expected, in our culture. One of the most common ways to control a woman’s fertility is with hormonal contraception, with synthetic estrogens and progestins. Initially this was tried with natural hormones, but they are naturally broken down quickly in a woman’s body, so she would have to take a pill four times a day to suppress fertility. With the change to

synthetic sterilizing hormones, by the addition of a carbon-carbon triple bond (which our bodies don’t have enzymes to break down), very low doses can have high potency to reliably suppress fertility. For the body to clear this chemical, a protein is attached, glucuronide, to essentially give it a ticket out of the body through the urine. Where does it go after that? Mostly to our water treatment plants. Interestingly, E.Coli, which is quite plentiful in water treatment plants, will remove the glucuronide and return the synthetic hormones to active status. Concentrations that can affect wildlife have been detected up to 60 miles downstream from a water treatment plant. Concentrations vary at treatment plants, but in the U.K. (where many of the studies have been done), three of seven plants measured ethinyl estradiol (EE2 – the synthetic hormone in the pill) between 0.2-7 ng/L. Although natural estrogen breaks down in about three days in a water treatment plant, the synthetic EE2 can persist in the sludge. Several changes have been found in the environment related to EE2. Male rainbow trout exposed at 0.1 ng/L rapidly develop protein that should only be found in female fish making eggs. A single dose of 2ng/L of EE2 can retard the development of testes by 50 percent in male trout. Other fish have similar dosage responses; in one study, complete sex reversal (male fish becoming female) took place after exposure to 2 ng/L. Even courtship behaviors have been shown to change with estrogens in the water, with females less attracted to the male fish at levels of 0.5-1 ng/L. There are generational effects as well. A study by Zha, exposed minnows to EE2 at 0.2 ng/l, which resulted in increased mortality. The next genera-

tion of minnows showed no male developed to maturity if still exposed to 0.2 ng/l. Adult female minnows of the second generation were mated with unexposed/healthy male minnows and no fertile eggs were produced. Many surface waters have concentrations of EE2 in the 0.2 ng/l level which caused the profound reduction in fish reproduction. Although the studies in animals show gender effects at low levels, little is known about the impact on humans. However, a study by Margel compared type of contraceptive use in females to areas of highest prostate cancer incidence and mortality. The highest rates of prostate cancer occurred in the areas of the highest hormonal contraception, as opposed to the areas with higher non-hormonal contraception, suggesting the sterilizing hormones do have an effect on the health of the community. Many people do not understand the scientific advances in modern methods such as NFP. These are great choices to support responsible parenthood without harming the environment. In “Laudato Si’,” Pope Francis teaches us: “The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the father and our common home, whereas thinking we have power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology”. Lynn Keenan, M.D., is president of the executive board of the California Association of Natural Family Planning. First published in the april 26, 2018, issue of Catholic San Francisco.

Natural methods help overcome infertility Valerie Schmalz Catholic San Francisco

Rose Oaferina had had three miscarriages when someone from her church introduced her to natural family planning and to an obstetrician with an expertise in NFP. This year, Oaferina’s daughter Hanami Wong, 7, will receive her first Holy Communion, a child who is the joy of her parents’ life. “I have been very blessed,” said Oaferina. Dr. Elise Yao “struggled for five years to become pregnant.” Today, after teaching herself NFP and using it to chart her cycles, the expert in holistic medicine and her husband have a 2-year-old daughter. “They obviously don’t teach it in medical school,” said Yao about NFP. “As an MD I did not know I was not ovulating in most of my cycles. I just assumed every woman ovulates every cycle.” Yao and Oaferina’s experiences demonstrate how much more education is needed before the method becomes mainstream. Yao graduated near the top of her class from Lowell High School in San Francisco; graduated with Phi Beta Kappa honors with a degree in molecular cell biology from UC Berkeley; earned her MD from UC Davis, completing her residency in physical medicine and rehabilitation at UC Davis Medical Center. She is board-certified in American Board of Integrative & Holistic Medicine and American Board of Physical Medicine & Rehabilitation. She also is an expert in acupuncture. Today, Yao is a practitioner of holistic fertility treatments. She is part way through the extended training to be a practitioner of NaPro Technology, developed at the Pope Paul VI Institute for the Study of Human Reproduction in Omaha, Nebraska. “It is such a shame it is not more well-known,” said Yao. “And taught in medical school.” There are several methods of natural family planning, all of which use a woman’s biological markers to identify times when her body is fertile. The Billings method was developed initially by Australian Dr. John Billings in 1955, and refined in concert with his wife, Dr. Evelyn Billings. It tracks cervical mucus changes to determine fertile times.

Rose Oaferina and family A similar method, developed by Thomas W. Hilgers, M.D., is Natural Procreative Technology (or NaProTech) and the associated fertility monitoring Creighton method. It uses biological markers to identify both healthy and diseased aspects of a woman’s reproductive physiology to treat infertility. “I was having a problem conceiving,” said Oaferina, and when they conceived, Oaferina miscarried. “My husband and I were very frustrated as you can imagine.” On top of that, Oaferina’s relationship with her obstetrician/gynecologist was lacking. “Last time I had a miscarriage, she was not very empathetic with me.” A nurse friend who teaches the Creighton method gave a presentation at Oaferina’s parish. Oaferina started using the Creighton Model FertilityCare system to track markers that occur during a woman’s menstrual cycle. Her friend helped her get in contact with El Sobrante OB-GYN Dr. Mary Davenport, an expert in Creighton and NaPro Tech.

(Courtesy photo)

Davenport, “a very wonderful doctor,” ran blood tests and discovered Oaferina was low on progesterone, a hormone necessary for a pregnancy to continue, and prescribed natural progesterone supplements. Yao also discovered she needed progesterone supplements. Davenport also helped Oaferina with her other medications, including helping her control her blood sugar and hypothyroidism. “After that I was able to conceive within less than a month’s time,” said Oaferina. “That inspired me to study NFP myself,” said the East Bay resident, a member of Holy Spirit Parish in Fremont. She took a one-week Billings ovulation method course and hopes to begin teaching the method soon. “I’m trying to get more people involved in NFP in my parish.” Valerie Schmalz is director of the Office of Human Life and Dignity at the Archdiocese of San Francisco. First published in the may 10, 2018, issue of Catholic San Francisco.

HV6 ‘Humanae Vitae 50’

Catholic san francisco | July 26, 2018

NFP ‘changed everything’ Valerie Schmalz Catholic San Francisco

Lisa and Jack Murphy did not start out their married life using natural family planning. In fact, they saw nothing wrong with the birth control pill, even though NFP was brought up at their Engaged Encounter. “We weren’t paying attention,” Lisa Murphy said. Through a series of circumstances, the Holy Spirit, Lisa says, the couple found themselves using NFP. The family lives in Mill Valley, but has been involved with telling other couples about their experiences through Bill and Pat Turrentine, who are NFP teachers at St. Dominic Parish. “It changed everything. It changed our marriage. It changed how we viewed sex ourselves and, even though it was just quote unquote ‘birth control,’ it affected how we saw sexuality,” Lisa said. Jack Murphy said when the couple speaks about their experience, “we always make a point that it’s amazing we live in this part of the country where everyone is super focused on health and well-being. “Meanwhile, all these women are doing pretty tough things to their bodies – or at least putting their bodies through a lot of hurdles,” Jack said. “This is the most organic, natural thing you could be doing as a woman other than nothing at all. And all it is, is paying attention to the natural biorhythms of your body.” The Murphys had two children, but Lisa had some precancerous cells discovered after the first baby so she shifted from taking hormonal birth control

Lisa and Jack Murphy and family to an IUD. (The pill has been implicated in increased risk for some kinds of cancer.) Jack always wanted four children, but coming from a traditional Catholic background in Long Island, he thought of NFP as an easy way to end up with 10 children, Lisa said. “When my youngest child was about 2, I started to feel a tug at my heart,” Lisa said, and told her husband, “I think we are called to have more kids. He said, ‘no, we can’t afford another kid.’”

(Courtesy photo)

“We were in very different places. I said to him I won’t bring it up. Promise me that you won’t close your heart,” Lisa said. Meanwhile, about three quarters of a year later, “I discerned God saying to me, ‘How can you say you want more kids if you are 99 percent blocking me from blessing you?’” Lisa began researching NFP on her own, reading books. “I was really convicted by them.” She felt she should talk to her husband. “I think it was the Holy Spirit. He said, ‘you

are clearly right. We have been clearly brainwashed by our culture and this is wrong and we should stop.’” They found the Couple to Couple League and met the Turrentines. Along the way, the Murphys decided to have another baby, because they felt it was right “rather than just looking at the physical metrics of finances.” “He is almost 4. We have continued to use NFP,” and times have been rocky financially. But the Murphys are convicted of the power of NFP to help their faith and their marriage. “I think especially for me as a woman, it makes a huge difference to really respect the power I have in my body for life,” Lisa said. “We see it as a more cooperative relationship between us and God,” Lisa said. Before, said Jack, “My perspective was I never needed to be involved.” Today, Lisa texts her temperature to her husband and he records it so that they are both taking time out of their day to monitor her fertility. “As a guy not only does it tune you into your natural cycle and tune you into your wife,” Jack said. “It enlists a man.” The couple is open to discussing this very personal turn their marriage has taken because others’ testimony affected them, Lisa said. “A friend had shared in a moms’ group that she used NFP. I remember thinking she was crazy. When I started discerning, that was who I turned to. That’s why I am not shy to talk about it. “It’s such a big deal.” First published in the may 24, 2018, issue of Catholic San Francisco.

‘Greatest power to move people’ in ‘hard truths of our faith’

recently received a letter from a young Catholic husband and father in which he observed: “Peers of mine who are converts or reverts have specifically cited teachings like ‘Humanae Vitae,’ ‘Familiaris Consortio,’ and ‘Veritatis Splendor’ as beacons that set the church apart from the world and other faiths.” What he Archbishop suggests might Salvatore J. seem counterCordileone intuitive, but it is borne out by experience: The church does not grow by going along with the world, but by confidently proclaiming the truth about the human person revealed by Christ. This proclamation is now at odds with dominant sexual mores, which see no real differences between men and women other than a few incidental anatomical factors. And so the sexual revolution, coupled with new types of contraceptives and their widespread use, was supposed to liberate women so that they could enjoy sexual pleasure without the inconvenient consequence just as freely and frequently as men. But, as the #metoo movement is demonstrating, somehow it didn’t work out that way. What went wrong? Let’s begin with looking at how the human body is designed. Every system of the body is complete unto itself: The digestive system

processes nourishment for the body and then stores and discharges the waste, the nervous system sends signals between the brain and the rest of the body, the cardiovascular system pumps blood throughout the body that is replenished with oxygen from the pulmonary system, and so forth. But there is one system of the body that is not complete unto itself: the reproductive system. For that system to achieve its end it needs the complementarity of the reproductive system of the opposite sex. This points to the sacramental meaning of the human body: God created us for communion, not isolation, and this truth is borne out by our understanding of the meaning of human sexuality. We must, then, always maintain a deep respect for the body, and honor it for the purposes for which God designed it. And here is where I believe we get to the root of the problem of so much moral and cultural corruption and confusion that Blessed Paul VI foresaw in “Humanae Vitae.” What I’m referring to here is the time-honored teaching of the church regarding the properly ordered relationship between the two ends of marriage, the primary end being the procreation and education of offspring, and the secondary end being the unity and mutual good of the spouses. The Second Vatican Council’s Pastoral Constitution on the Church in the Modern World, “Gaudium et spes,” did not directly speak of primary and secondary ends, although one could infer it from its treatment of the nature and purposes of marriage: It uses the term “ordained for” only with reference to the procreation and education of children, which it calls the spouses’

“ultimate crown” (n. 48). However, it did also emphasize the end of the unity and mutual good of the spouses. So how are we to understand this? Beginning again with the design of our bodies, we can say that objectively, at the level of our being, the procreation and education of children is primary. However, on the subjective level – that is, psychologically – it doesn’t quite work that way, for when someone sees a member of the opposite sex to whom that person feels attracted, that person feels a spontaneous urge to unite with the other person because of the attractiveness seen in the other person, without first giving thought to children or, for that matter, any other consequences of such a relationship. That is to say, the impulse that one feels in this attraction is an impulse toward the other person and being united to that person him/ herself, and not initially an impulse toward having children with that person, which is something that comes later as a consequence of their union. The primary end of marriage forces a couple to live beyond themselves, to live for another. They cannot ignore the demands that childrearing places on them (someone has to get up in the middle of the night when the baby is crying!). If they were to live primarily for their own mutual good, they could easily deceive themselves into believing that they are thinking of their spouse when actually they are just satisfying their own desire. This is a difficult truth for some – probably many – people to accept. But that is my point: It is precisely the hard truths of our faith, those which the culture ignores and even despises, that have the greatest power to move people

to conversion and be transformed by the Gospel of Jesus Christ. Indeed, only this has the power to bring about true conversion, in which one encounters the person of Jesus Christ, comes to know and love him, and thereby attain eternal salvation. This is what that young father who recently wrote me discovered, and many other young people in our church as well. The worst thing we could do, if we truly want to fulfill our purpose as Catholics, is to downplay the demanding parts of discipleship, those teachings where we encounter the most resistance and even hostility in the culture. How could we do such a thing, if we are convinced that this is true, and for the true good of all people? Of course, we need to find attractive ways to present these truths; we must begin with that respectful encounter to which Pope Francis is continually urging us. We must cherish and affirm the other for his or her unique humanity. But we must encounter others with the hope of being able to share this treasure with them in a way that will help them to become truly happy by being aware of God’s presence and living in a way that pleases him. While we give thanks to God during this 50th anniversary year of “Humanae Vitae” for the prophetic vision of Blessed Pope Paul VI, let us remember that there are many people waiting to know the peace, freedom and authentic happiness of this truth of our human nature, and that we are the ones whom God calls to proclaim it to them in word and, most especially, in deed. First published in the june 21, 2018, issue of Catholic San Francisco.

‘Humanae Vitae 50’ HV7

Catholic san francisco | July 26, 2018

Four ways NFP is different from contraception

n the 50th year anniversary of “Humanae Vitae,” let’s take a moment to consider the differences between NFP and contraception. Some people think they are essentially the same because both are used by couples who want to have sexual intercourse but who don’t want to have a baby. But it dr. janet smith is not just the intention that determines the morality of an action – it is also the means used. How do these means differ?

Health effects

Contraception: The various forms of hormonal contraception have a multitude of bad physical side effects, among them an increase of risk in breast cancer and strokes. Many women suffer from an increase in irritability and depression, weight gain and a decrease in libido. Moreover some of the hormonal contraceptives prevent an embryonic human being from implanting in his or her mother’s uterus. It is not surprising that hormonal contraception has so many bad side effects; after all, it fills a woman’s body with synthetic hormones that suppress a woman’s natural hormones. Natural family planning: NFP has no bad physical side effects. None. Nada.

In fact, a woman who knows how to chart her cycles has a treasure trove of information that helps her and her physician understand any problems she may have with fertility and all the health problems that come with hormonal imbalance, most of which can be treated by changes in diet and by vitamin and mineral supplements.

Relationship effects

Contraception: The availability of contraception leads many men and women to engage in sexual relationships with persons they may not know well, they may have no intention of marrying or parenting with, and sometimes persons they don’t like. Even when they have contraceptive sex with those whom they believe they love, the use of contraception can seem to make unnecessary such conversations as “What happens if our contraception fails?” That question alone can often put a relationship in danger! Contraception facilitates cohabitation which for most is bad preparation for marriage. Natural family planning: NFP does not encourage promiscuity but requires stability. NFP fosters and requires chastity. Only mature and committed individuals can manage the periodic abstinence required by NFP. Those who have not had sex before marriage find NFP easier to use than those who have been sexually active because they have shown their love before marriage by abstaining and thus associate abstinence with love rather than deprivation. And

they generally have a larger “tool kit” for showing love and affection – such as going for walks, dancing, cooking with each other, and just cuddling. All this nonsexual time together has facilitated strong communication skills which is one of the important glues for a relationship.

Social consequences

Contraception: The bad consequences of widespread contraception use are enormous, among them a great increase in, unwed pregnancy, single parenthood, abortion and divorce. Families headed by a single parent suffer more poverty and hardship than married families, and the children have many more difficulties achieving success in life and relationships. Natural family planning: Couples who use NFP almost never divorce. Imagine: almost never divorce. It is not simply using NFP that strengthens a marriage but it is what it takes to use NFP successfully that strengthens a marriage; self-discipline; commitment; communication; mutual agreement on goals; generosity; and a love for God’s gift of sexuality.

Moral differences

Contraception: Those using contraception are engaging in an act that has a natural consequence that they are doing a great deal to attempt to thwart. Those who use contraception treat fertility as a defect and put their desire for pleasure above God’s desire for souls. They want to engage in a potential life-giving act and prevent

it from being life-giving. Moreover, contraception greatly reduces the meaning of the act – an act that by its very nature is meant to express complete self-giving – and what expresses complete self-giving or commitment better than saying to another “I am willing to be a parent with you”? Natural family planning: The sexual act is an act that speaks a language; it says: “I make a complete gift of myself to you. I wish to entwine my life completely with yours. I want only what is good for you. I am willing to be a parent with you.” As “Humanae Vitae” states, “God entrusted spouses with the extremely important mission of transmitting human life, whereby they perform a great service for him.” Spouses cannot create new human life without God; the male provides the sperm; the female the egg, and God provides the soul. It is God who decided to give women (as is in nature as a whole) a period of time to rest their bodies, when new life cannot be conceived. But he claims the fertile period for himself – for the task of bestowing the great gift of immortal life. Couples using NFP respect God’s plan for sexuality. Dr. Janet E. Smith holds the Father Michael J. McGivney Chair of Life Ethics at Sacred Heart Major Seminary in Detroit. She is the author of “Humanae Vitae: A Generation Later” and of the “Right to Privacy” and the editor of “Why Humanae Vitae Was Right: A Reader.” First published in the July 12, 2018, issue of Catholic San Francisco.

‘Humanae Vitae’ said rooted in respect church has for human dignity Dennis Sadowski Catholic News Service

WASHINGTON – Fifty years ago, an encyclical was released affirming a long-held teaching of the Catholic Church, yet it became one of the most controversial encyclicals in recent church history. Blessed Paul VI’s encyclical “Humanae Vitae” (“Of Human Life”), subtitled “On the Regulation of Birth,” reaffirmed the church’s moral teaching on the sanctity of life, married love, the procreative and unitive nature of conjugal relations, responsible parenthood and its rejection of artificial contraception. Blessed Paul in “Humanae Vitae” said that the only licit means of regulating birth is natural family planning. In the document, he asked scientists to improve natural family planning methods “providing a sufficiently secure basis for a regulation of birth founded on the observance of natural rhythms.” At the time of its release, it was greeted with protests and petitions. But the 50th anniversary has been marked by conferences, lectures and academic discussions as theologians, clergy, family life ministers and university professors have explored what its teachings mean for the 21stcentury church. Blessed Paul issued “Humanae Vitae” as artificial contraception, particularly the birth control pill, began to become commonplace. In

(CNS)

(CNS photo)

Left, is the cover of a 50th anniversary edition of “Humanae Vitae” with related papal texts and published by the U.S. Conference of Catholic Bishops. Blessed Paul VI’s 1968 encyclical reaffirmed the church’s moral teaching on the sanctity of life, married love, the procreative and unitive nature of conjugal relations, responsible parenthood and its rejection of artificial contraception. Right, Blessed Paul VI is seen in this portrait made in early 1969. the United States, the Food and Drug Administration approved the use of Enovid – the pill – in May 1960 after tests on nearly 900 women through more than 10,000 fertility cycles showed no significant side effects. Initially, many thought the pope might support the use of artificial contraception, especially after a majority of members on a papal commission studying the issue approved

a draft document in 1966 endorsing the principle of freedom for Catholic couples to decide for themselves about the means of regulating births. The document proposed that artificial birth control was not intrinsically evil and said under specific circumstances, Catholic couples could use contraceptives in good conscience. It was supported by 64 of the 69 commission members who voted on it,

including nine of its 16 episcopal members. The document was intended for the pope only, but it was leaked to the press, which heightened expectations of a major change in church teaching. Blessed Paul rejected the majority’s recommendations and, instead, decided to uphold traditional church teaching on artificial contraception. The text of the document thanked the commission experts but added that the pope thought its proposed solutions “departed from the moral teaching on marriage proposed with constant firmness by the teaching authority of the church.” Opposition to the encyclical erupted throughout the church after the document’s release. Some clergy in the U.S. and Europe openly voiced disagreement and thousands of lifelong Catholics left the church. Among the most prominent opponents were 87 teaching theologians from American seminaries and Catholic universities. They responded with their own statement, arguing that because the encyclical was not an infallible teaching, married couples in good conscience could use artificial contraception and remain faithful Catholics. Father Charles E. Curran, then an associate professor of theology at The Catholic University of America, was one of the most visible U.S. leaders of the group who opposed the teaching. see ‘humanae vitae’, page HV8

HV8 ‘Humanae Vitae 50’

Catholic san francisco | July 26, 2018

‘Humanae Vitae’: Rooted in respect church has for human dignity FROM PAGE HV7

An attempt by Catholic University officials in spring 1967 to dismiss Father Curran for his stance that Catholics could dissent from the church’s noninfallible teaching that contraception was morally wrong resulted in a student strike. The priest was reinstated quickly, ending the strike. In 1986, the Vatican declared Father Curran unfit to teach Catholic theology because of his dissent from certain church teachings and he was eventually removed from his position at Catholic University. Father Curran, currently the Elizabeth Scurlock university professor of human values at Southern Methodist University in Dallas, said that while “Humanae Vitae” upholds traditional church teaching, for decades the use of artificial contraception among Catholic couples has been similar to that of non-Catholic couples without church consequences. “From my prejudiced perspective, the present situation proves that the Catholic Church accepts dissent,” Father Curran said recently. “It’s not infallible teaching,” he said of “Humanae Vitae.” “Everybody knows that contraception (practice) is about the same for Catholics and non-Catholics.” Despite the outcome, Father Curran said the existing “gap between the teaching of the church and the practice of the faithful” is not a good situation because it has led to widespread loss of credibility for church teaching. “In a sense it (the encyclical) is even more important today especially because if the Catholic Church cannot engage on contraception it is never going to engage in any other sexual

(CNS photo/Tyler Orsburn)

In this 2013 file photo, a family is seen on their family farm in St. Leo, Kansas. issue or any other issue, such as the role of women in the church,” Father Curran said. For defenders of “Humanae Vitae,” however, the enduring relevance of the encyclical is a testament to the truth of its message. While it is not infallible teaching, it is still the official doctrine of the church, requiring assent by all Catholics unless it is modified. “Perhaps the most surprising thing about the encyclical ... is how reports of its imminent death were continually exaggerated,” wrote Helen Alvare recently for Catholic News Service’s Faith Alive! religious education series. The law professor and pro-life advocate attributes this to the flaws of

the birth control revolution and to a deeper appreciation of the “Humanae Vitae” message. “Over time, as the sexual revolution played out and contraception failed to live up to its billing, fair observers began to note a positive or prophetic thing or two about ‘Humanae Vitae,’ along with its surprisingly accurate read of human nature,” she wrote. Janet Smith, who holds the Father Michael J. McGivney chair of life ethics at Sacred Heart Major Seminary in Detroit, told CNS the encyclical’s opening line – stating that “the most serious duty of transmitting human life” stems from the call of marriage – is the basis for church teaching on the family. The difficulty facing the church is

that young people generally view sex as a pleasurable experience shared among consenting partners, she said. However, in talks around the country Smith has encountered young people who “see the meaninglessness of casual sex,” creating an opening to explore the message of “Humanae Vitae.” “It’s a growing movement of young people who are interested in being 100 percent Catholic,” she said. Alvare echoes this assessment: “’Humanae Vitae’ took sex seriously, far more seriously than the contemporary world, for all of its talk about sex.” In April, Philadelphia Archbishop Charles J. Chaput told a Catholic University of America symposium commemorating the encyclical’s anniversary that it is time for the church’s teaching on marriage, abortion, human sexuality and artificial contraception to be embraced as God’s will for the faithful. He explained that the teaching is rooted in the same respect for human dignity that guides its work for social justice and care for poor people. “’Humanae Vitae’ revealed deep wounds in the church about our understanding of the human person, the nature of sexuality and marriage as God created it. We still seek the cure for those wounds. But thanks to the witness of St. John Paul II, Pope Benedict, Pope Francis and many other faithful shepherds, the church has continued to preach the truth of Jesus Christ about who we are and what God desires for us,” the archbishop said. “People willing to open their eyes and their hearts to the truth will see the hope that Catholic teaching represents and the power that comes when that truth makes us free,” he added.

From the Archives “Humanae Vitae” was major news in the months after Pope Paul VI issued the encyclical on July 25, 1968. Here is a glimpse of coverage in The Monitor, the official newspaper of the Archdiocese of San Francisco at the time. The samples show a statement by Archbishop Joseph T. McGucken, from the Aug. 1, 1968, issue; and a headline and photo, from the Oct. 3, 1968, edition on a symposium on the encyclical featuring presenters professor J.T. Noonan, author/scholar; Sally Cuneen, co-founder of Cross-Currents A message from magazine; Father Antoninus Archbishop Joseph McGucken Wall, OP; and Father Joseph Wall, SJ. Catholic San Francisco thanks Chris Doan, the archdiocesan archivist, for retrieving these items from bound copies of The Monitor preserved at the archives at St. Patrick’s Seminary & University in Menlo Park.

A symposium on the newly issued “Humanae Vitae” drew a capacity crowd.

A news report on the symposium

(Images courtesy Chris Doan, Archives of the Archdiocese of San Francisco)