July 27, 2017 by Catholic San Francisco

Fatima:

Outreach:

Colombia:

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Marin parish marks Marian centenary

Archdiocese helps youths make prison pen pals

Nation to welcome Pope Francis

CATHOLIC SAN FRANCISCO Newspaper of the Archdiocese of San Francisco

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Serving San Francisco, Marin & San Mateo Counties

July 27, 2017

$1.00 | VOL. 19 NO. 15

Border bishop: ‘Broken system’

‘Destination parishes’ offer a sense of home for seeking Catholics Valerie Schmalz Catholic San Francisco

In San Francisco, many Catholics travel miles past their local church to find a parish where they feel most at home, part of a national movement that observers attribute to a mobile society and a church structure that no longer requires Catholics to attend church within their parish boundaries. “Today’s Catholic experience is not governed by where you live. That’s just a reality,” said Dominican Father Michael Hurley, pastor of St. Dominic in San Francisco, which attracts people from throughout the Bay Area. “The trend is for more parish-shopping,” said Charles Zech, co-author of “Catholic Parishes of the 21st Century,” (Oxford University Press, 2017) with Mary Gautier of the Center for Applied Research in the Apostolate at Georgetown University. The researchers found that more than 30 percent of parishioners and 40 percent of millennials attend Mass at a parish they choose, rather than the church closest to them. That

Destination parishes These three San Francisco parishes illustrate the national trend of “destination” parishes that attract followers from beyond parish territorial boundaries. The three, which are among many in the Archdiocese of San Francisco that could be termed destination parishes, offer different but complementary styles of liturgy and spirituality and each has its own characteristic mix of ministries. Profiles of the three appear on Pages 14-16. St. Dominic: Home to 10 Dominican friars, the parish has more than 70 ministries.

St. Ignatius: Ignatian spirituality draws from afar to this Jesuit-run parish formed in 1994.

Star of the Sea: A neighborhood parish recently transformed with traditional liturgy and music.

Rhina Guidos Catholic News Service

WASHINGTON – The bishop of the Diocese of El Paso, Texas, issued a pastoral letter calling for a stop to militarization along the border with Mexico and showing compassion for migrants. Bishop Mark J. Seitz followed with a passionate plea for understanding of the danger that prompts migrants to flee home. Bishop Seitz, in a video conference hosted by the Hope Border Institute in El Paso after the July 18 release of his letter on migration titled “Sorrow and Mourning Flee Away,” spoke of a parishioner in his diocese in his 30s, a husband and father of two, who had been a successful businessman in his native Mexico until narcotraffickers began extorting money from him.

see destination parishes, page 13

see border, page 8

Journal: Strip religious garb, fundamentalist tones from US political power Carol Glatz Catholic News Service

Editor’s Note: Opinions by commentators on both sides of this issue appear on Pages 21 and 22. VATICAN CITY – U.S. politics have become increasingly colored by an apocalyptic worldview, promoted by certain fundamentalist Christians, that fosters hatred, fear and intolerance, said an influential Jesuit magazine. In fact, this worldview shares some similarities with Islamic fundamentalism since “at heart, the narrative of terror shapes the worldviews of jihadists and the new crusaders” and is drawn from wellsprings “that are not too far apart,” said La Civilta Cattolica, the Jesuit journal reviewed by the Vatican before publication. The article, appearing in the mid-July/August edition and released online July 13, was written by

(CNS photo/Tyler Orsburn)

A peace activist holds a sign saying “Resist Islamophobia!” during a prayer service in early March outside the White House in Washington.

the journal’s editor, Jesuit Father Antonio Spadaro, and Marcelo Figueroa, an evangelical Christian, who is the director of the Argentine edition of the Vatican newspaper, L’Osservatore Romano. Written in Italian, an English version was released on www. laciviltacattolica.com. Titled: “Evangelical Fundamentalism and Catholic Integralism: A surprising ecumenism,” the article looks at the growing similarities in the rhetoric and worldviews adopted by evangelical fundamentalists and some “militant” Catholic hardliners. More specifically, it also looks at how this rhetoric and mindset have seeped into U.S. culture and politics, including in some electoral campaigns and government administrations, such as that of U.S. President Donald Trump. One feature of this “ecumenism of hate” is a clear “Manichean” delineation between absolute see journal, page 26

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Index On the Street . . . . . . . . 4 National . . . . . . . . . . . . .9 World . . . . . . . . . . . . . . . 11 Faith . . . . . . . . . . . . . . . 17 Opinion . . . . . . . . . . . . 18 Calendar . . . . . . . . . . . 27

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Catholic san francisco | July 27, 2017

Need to know Fatima statue to visit archdiocese: The historic international pilgrim virgin statue of Our Lady of Fatima will visit Mission Dolores on Aug.16 and the National Shrine of St. Francis on Aug. 17 as part of the Fatima Centennial U.S. Tour for Peace honoring the 100th anniversary of the apparitions at Fatima. All are welcome. Visit www.fatimatourforpeace.com.

Archbishop revamps liturgy institute, hires new executive director

door of beauty to God to as many who want to enter by that path,” Gallagher said. “The Mass, the liturgy and sacred music are indispensable. But encouraging a culture of Catholic art and FAITH FORMATION: An annual gathering of religious The board of directors of the Benedict XVI storytelling is another closely connected goal. education leaders, teachers and seekers takes place Institute for Sacred Music and Divine WorSan Francisco’s amazingly ethnically diverse Nov. 3, 4, in Santa Clara. The event includes showcasship has decided to revamp the organization parishes provide many doors to beauty I’m ing of materials and opportunities from ministries of the to broaden its focus beyond forming ministers excited to explore and promote.” respective dioceses participating in the Faith Formation of sacred music and liturgy and to “reclaim The institute will also promote the work of Conference. Tables are available for $50 and will be the Catholic imagination,” especially through Benedictine Father Samuel Weber, who teaches placed in the center of the exhibit hall, said Social literature. at the seminary and is known for his Gregorian Service Sister Celeste Arbuckle, archdiocesan direcThe institute will be reimagined “as a center chant compositions. tor of religious education. http://scffc.org/. for promoting Catholic culture,” continuing its Gallagher will lead the institute from her emphasis on promoting sacred music, particuhome in Virginia and in addition will travel ON THEIR JOURNEY: “Walking the Camino” with Dolarly chant, Archbishop Salvatore J. Cordileone regularly to the archdiocese to carry out her minican Sisters Mary Susanna Vasquez and Frances announced. work locally. She also expects to be on the road Clare Fisher, Sept. 10, 2-4 p.m., Dominican Center, The board has appointed Maggie Gallagher, fundraising and promoting the institute nation43326 Mission Circle, Fremont. RSVP by Aug. 27 at a senior fellow at the Washington, D.C.-based ally. http://bit.ly/2017CESCamino or call (510) 933-6334. American Principles Project, as the institute’s “I do think we are going to help foster a very Part of the Dominican Sisters of Mission San Jose new executive director. Gallagher, 56, graduvibrant Catholic culture in sacred music and Center for Education & Spirituality. ated from Yale University in 1982 with a bachthe arts,” Gallagher said. “I know the archbishelor’s degree in religious studies and has been op is also interested in taking advantage of the published in The Wall Street Journal and The ethnic diversity of this area as it is reflected in New York Times and has written several books. Archbishop Cordileone’s schedule liturgies throughout the archdiocese. She is the founder and former president of “We are going to continue the mission of prothe Institute for Marriage and Public Policy, a viding practical resources for the liturgy and nonprofit organization focused on research and July 23: Father Jose Corral installation Mass, sacred music and expand it in a way that people public education on marriage and family law. Our Lady of the Pillar will be really interested,” Gallagher said. The institute’s new emphasis was hammered Archbishop Cordileone wants the institute’s out in January in meetings with Gallagher, the July 24, 26: Chancery meetings vision to develop collaboratively with the board archbishop and three professors at St. Patrick’s Seminary & University in Menlo Park, the insti- but shared some initial thoughts with Catholic July 27-30: Napa Institute conference tute’s planned future base. The expanded vision San Francisco. “This is a broadening of the institute’s miswas presented to the board for its deliberation July 31-Aug. 4: Vacation sion to include the complete beauty of the and approval. church’s rich patrimony,” he said. “Education The institute was founded in 2014 to support Aug. 5: Family life conference Mass, Belmont and instruction is probably a starting point pastors in their efforts to form lay people for leading over time to the Catholic sense of ministries, including music directors, Aug. 7: Diaconate candidate interviews Church liturgical Goods & Candles Religous Gifts & us Books formation.” parish musicians, readers and extraordinary The archbishop said ethnic diversity in the ministers of holy Communion. Aug. 8: Mass for school principals, cathedral, 4 p.m. institute’s programming could include Tongan In its new format, the institute will host at sacred music and Vietnamese sacred music, least four lectures on topics related to Catholic Aug. 9-10: Chancery meetings which he noted are very harmonious with saart, music, architecture and literature, with cred music in the European tradition. at least one of the lectures on some aspect Aug. 11: Diaconate candidate interviews 5 locations in California “Examining this could be enriching for all of of chant. The institute will host at least one sacred music,” the archbishop aid. “And both concert of sacred Your music at the seminary, or Aug. 13: Our Lady of Fatima Mass, St. Joseph the Local Store: Latin-American and California Mission era a liturgical service such as vespers featuring Worker, Berkeley 369 Grand Av, S.San Francisco,650-583-5153 music, both Latin and Spanish language, are sacred music. SF Airport Exit 101 Frwythe @ Grandbeautiful examples well worth studying.” “For me,Near Benedict XVI is-about opening Aug. 14-18: Seminarian Seminar Sierra gathering

new real estate head for archdiocese

Attorney John Christian has been named executive director of the Real Property Support Corporation and director of real estate for the Archdiocese of San Francisco. He follows attorney Jack Hammel in the former role and Les McDonald in the latter. Hammel and McDonald have both retired, with McDonald continuing to serve the property division as a consultant. The information was announced in a memo from Stephen J. LoPresti, chairman of the Real Property Support

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www.cotters.com cotters@cotters.com University of San Francisco’s School of Law. Christian Corporation board of directors. is a member of the Order of Malta and president of “For more than 33 years John was the board of the Order of Malta Clinic at Cathedral of an attorney with the Tobin & Tobin Christ the Light in Oakland which provides free medifirm and its successor,” LoPresti cal care to the uninsured. He and his wife, Mary, live in said, noting Christian “was reguthe Oakland hills. larly consulted by the archdiocese Christian, while assuming his new post July 1, has on a variety of matters” during that been “shadowing Jack for many months” and attended time. He is a graduate of St. Vincent a convention geared to his new jobs with McDonald in de Paul School, St. Ignatius College April, according to LoPresti. Preparatory, UC Berkeley and the John Christian

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CATHOLIC SAN FRANCISCO Archbishop Salvatore J. Cordileone Publisher Mike Brown Associate Publisher Rick DelVecchio Editor/General Manager Editorial Valerie Schmalz, assistant editor Tom Burke, senior writer Christina Gray, reporter

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Catholic san francisco | July 27, 2017

Novato parish, local Portuguese community celebrate Fatima Christina Gray Catholic San Francisco

For as many decades as she can remember, Maria Ramos and other Portuguese Catholics in and around Novato have celebrated as a community the anniversary of the apparitions of Our Lady of Fatima to three shepherd children in Fatima, Portugal, in 1917. This July 9, they were invited for the first time to share their festivities with Our Lady of Loretto Parish in Novato. “Our Lady of Fatima, she belongs to all of us, to the whole universe,” Ramos said. “But we Portuguese, we feel she belongs to us. It was very gratifying to see the parish pay so much attention to Our Lady, who we consider ours.” Our Lady of Loretto, which is honoring the 100th anniversary of the event with six months of activities, invited its Portuguese Catholic parishioners to help shape the day which began with a procession led by Father Brian Costello with a statue of Our Lady of Fatima and a morning Mass. After Mass, participants enjoyed Portuguese cheese and sweetbreads. “It was very emotional for me seeing Our Lady being so welcomed,” she said. “I am very grateful to Father Costello who welcomed us with open arms.” Ramos, a longtime parishioner, told Catholic San Francisco that the day served to connect the parish more directly with the local Portuguese Catholic community which has been anchored to the Independent Brotherhood of the Divine Holy Ghost Society or, Irmandade de Divine Espirito Santo, Independente, since 1906. Ramos is current president of the 400-member organization. “That day was wonderful for us because we were able to share with the American community our faith and culture and the message of Our Lady,” said Ramos, who emigrated from Portugal’s Azores Islands to Novato with her family in the 1960s. Portuguese immigrants to early Marin County founded the Novato organization and built a block-wide historic downtown structure less than a mile from Our Lady of Loretto Parish. Among the traditions that they brought with them was an annual celebration of thanksgiving called the “Festa do

(photos Courtesy Catherine Starek)

The Our Lady of Loretto Parish community led by its pastor Father Brian Costello processed around the church neighborhood in Novato on July 9 with a statue of Our Lady of Fatima. Local Portuguese Catholics were invited by the parish to commemorate this year’s 100th anniversary of Our Lady’s apparitions.

Portuguese-American parishioners Zoriada Mederios and Maria Ramos belong to the Divine Holy Ghost Society in Novato founded by Portuguese immigrants.

Children of the parish dressed up as the three Portuguese shepherd children, Lúcia Santos and cousins Jacinta and Francisco Marto to whom Our Lady appeared in 1917. Espírito Santo, or Holy Spirit Festival held on the sixth Sunday after Easter. The festival commemorates the 16th century feeding of the famine-stricken Portuguese people by Queen Isabella, who prayed to the Holy Ghost for relief

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and sold her crown jewels for food for her people. Inside is a massive dining room and commercial kitchen that has been used for generations to serve traditional Portuguese meals for the Holy Spirit Festival and more recently, the Our Lady of Fatima celebrations. Upstairs is an equally large and exquisitely painted “chapel” where the statue of Our Lady of Fatima used in the July 9 procession normally resides on the altar along with other cultural and spiritual religious art work. Somewhere along the way in the history of the organization, according to Ramos, someone donated the Fatima statue and the organization began celebrating an annual celebration of Our Lady of Fatima in addition to the Holy Spirit Festival. Ramos and her longtime friend Zoriada Mederios, who emigrated from a different island in the Azores, told Catholic San Francisco that the Portuguese devotion to Our Lady of Fatima is as natural as a child’s devotion to his or her own mother. “All Catholics love our Blessed Mother,” some more than others, said Mederios. “In Portuguese households though, it’s like when you go to your own mother and ask, ‘Mom, help me with this.’ Same thing.” Ramos agreed. “We were taught as children that we have mom on Earth and we have mom in heaven,” said Ramos, who prays to Our Lady of Fatima to look after her adult children. “When your children grow and leave their home, as a mother you can’t protect them, she said. “I just pray to Our Lady to take care of them.”

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Catholic san francisco | July 27, 2017

Artist ‘shares gifts’ to help others ‘share faith’ Tom Burke catholic San Francisco

If you are a little shy to wear your faith on your sleeve, how about on a tote bag? Artist Amanda Barden can give you a hand. “I was recently inspired to start putting my art skills to work designing Catholic art,” AmanAmanda Barden da told Catholic San Francisco. “For me, it’s a way to share my faith and to help others share their faith.” Amanda designs tote bags, coffee mugs, and wall art with a mix of traditional and modern art. The idea had been tugging at Amanda for a few years saying she finally “couldn’t ignore it.” Amanda attends Mass at San Francisco’s St. Ignatius and St. Dominic parishes. The idea for designing faith-related items came clear at liturgy, she said. “I knew I was on the right track one day at church. I’d just launched the website and was having doubts about whether this was really a good idea or not. We were singing ‘We Are Many Parts’ and there’s a line in the song that goes, ‘… and the gifts we have, we are given to share ….’ It may sound silly, but I took it as a sign.” Those who have found their way to Amanda’s website are glad they did. “I’ve been getting great feedback so far. People love the store and having inspirational and attractive designs on items they can incorporate into their everyday lives,” Amanda said. “I find beauty in practical, down-toearth art – a beautiful tote bag I use for groceries, a framed quote on my bedside table, a cute mug or notebook with an inspirational message. I like everything I use to mean something to me. One of my goals with this project is to create these practical objects we all use every day with Catholic messages.”

HAPPY BIRTHDAY: With his wife Mary and family at his side, John Johnson celebrated his 100th birthday with Mass and reception June 17 at St. Charles Parish, San Carlos, his and Mary’s home since 1953. Testimonials at the reception included honors from the City of San Carlos and the crowning of John as “king” by the four generations of the family in attendance. John and Mary’s children – Kathleen, Paul, and Teresa – attended St. Charles School and later Notre Dame, Belmont and Serra high schools. Their spouses, seven grandchildren and three great-grandchildren complete the proud immediate family. “We all agree my dad has filled his 100 years with a love of family, a passion for knowledge, hard work and community service. We love you, Dad!” Kathy said for the bunch in a note to this column. Find Amanda online: www.CatholicArtStore.com; Facebook: www. facebook.com/catholicartstore/; Instagram: www.instagram.com/ catholicartstore/; Twitter: https:// twitter.com/NovenaArt. HEART OF THE MATTER: Deacon Chuck McNeil of St. Dominic Parish was ordained in 1999. Today among his ministries is an eight-week grief support group. The group is open to all but you have to want to be there and you Deacon Chuck have to meet with McNeil Chuck before attending the first session. “It is not an open drop in group although I am flexible,” Chuck told me. The ministry is “a formal support group for those who have lost a loved one in the last year to death and helps them begin the long journey of healing,” he said. “The group works best for those who are able to come in for a full hour

meeting and are able to attend all of the eight sessions. I tell the group that they are the main instruments of healing for each other.” Chuck took over the ministry just two years after his mom died. He was not sure he was strong enough to take it on. “At first I did it for my mom and after a while it just came natural. People just need to hear that grief is a natural response to loss.” Chuck explained that the group environment provides “a safe place for people to mourn,” can “encourage members to support and understand other bereaved persons,” and provides “an environment in which the bereaved receive hope and get renewed energy.” The next sessions begin Aug. 6. The group meets on eight Sutndays, 3:30-5:30 p.m. at St. Dominic’s. deaconchuck@stdominics.org. SADDLE MATES: What a pleasure it was for me to have some time on the phone with Marie Annuzzi, longtime – and I mean longtime – secretary at St. Kevin Parish, San Francisco and now retired in her Bernal Heights

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home nearby. Marie, now 92, said she was making the trip to St. Kevin’s most days up until a year ago. Marie’s legacy of faithfulness and pastoral care at St. Kevin’s is firm, as well as the legacies of priests she’s been in service with at St. Kevin’s including Msgr. Jim O’Malley, pastor 1967-93, and who died in 2012. Marie and her late husband Mel are remembered as a great couple. They invited the entire parish to their 60th wedding anniversary Mass and reception in 2004. Marie says “hi” from her retirement spot and that I can call again as long as it’s not during her shows. Marie and I have shared the yoke of church work as well as its joys and, for us, the friendship that sometimes grows from it. I am grateful.

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Catholic san francisco | July 27, 2017

8-step program aims to help men find their life path Valerie Schmalz Catholic San Francisco

Do you ever pause and think: “Is this what I am supposed to be doing with my life?” It’s a common enough question, and Catholic artist and author David Clayton is offering a Catholic way to navigate the journey of life in weekly “The Vision for You” meetings for men at St. Jerome Catholic Church in El Cerrito. The eight-step program is a combination of meetings, classes, vespers in the church, and work with an individual mentor. While Clayton has been working with others using this program for nearly 30 years, the group approach has just been underway for a year, he said. “It is a process that helps me stay grateful for each day,” Clayton said. “In any day, you get caught up in the ups and downs of life. The program helps us deal with that.” “It gives me the spiritual tools for enjoying life as it is,” Clayton said, noting with vespers the participants, read and listen to Scripture, chant and sing psalms and liturgical prayer in harmony with the Catholic Church. The eight steps begin with Step 1, acknowledging “we are the cause of our own unhappiness through our self-centered behaviors, thoughts and feelings (otherwise known as sins); the cause is not other people or circumstances, no matter how unfortunate.” The steps include acknowledging the power of God, making amends for past injuries to others and concludes with Step 8, “the practice of a daily routine of prayer, reflection and good works.”

(Photo courtesy David Clayton)

David Clayton is an artist and author who offers an eight-step program geared to finding a life path and a vocation. Clayton said the program developed organically from his own experience finding his way to his vocation, after a mentor in England many years ago asked him what he would like to do, in his wildest dreams. By following the pathway, Clayton found himself as an artist which was his wildest dream, left behind his atheism and joined the Catholic Church. Today he is an iconographer, lectures on art and is provost of online Pontifex University. “You just move one step at a time. You don’t plan the whole journey. The reason you take a small step is that once you’ve taken on the premise – that there is a calling

David Clayton’s Eight Principles for Progress I. Reflection - the Three Acknowledgements

1. We acknowledged that we are the cause of our own unhappiness through our selfcentered behaviors, thoughts and feelings (otherwise known as sins); the cause is not other people or circumstances, no matter how unfortunate. 2. We acknowledged that we are unable to control our thoughts and actions perfectly and to rid ourselves of that unhappiness, which is in the form of resentment and fear. 3. We acknowledged that our sole hope for happiness is in God. We set ourselves this ideal for living: with God’s grace we can do his will, be free of resentment and fear and have a good, beautiful and joyful life. Once we have accepted this truth, then we do have a choice and we can say that misery is optional.

II. Action - the Five Spiritual Exercises:

1. We adopted a daily routine of prayer, reflection and good works. 2. When the daily routine had become habitual, we undertook a detailed written selfexamination, looking at our past thoughts, feelings and behaviors in order to root out the resentments and fears arising from our selfcenteredness. We admitted our shortcomings to God and to another trusted person. 3. We made amends for any harms done (provided that to do so would not cause more harm). 4. We discerned our personal vocation by consideration of what we would like to do in our wildest dreams, and then worked toward that goal. 5. We continued to deepen our spiritual lives through the practice of a daily routine of prayer, reflection and good works.

for you – you just do what you can without neglecting your duties in life – and then worry about the second step and what it’s meant to be,” said Clayton, who has written several books including “The Way of Beauty: Liturgy, Education and Inspiration for School and College” (Anglico Press, 2015) and “The Little Oratory: A Beginner’s Guide to Praying in the Home’” (Sophia Institute Press, 2014) with Leila Marie Lawler. “I think David’s program is poised to meet a huge need,” San Francisco physician Dr. Michel Accad said, noting he is personally benefiting from it and has recommended it to others. “It provides a process by

which people may be able to overcome feelings that are commonly experienced by all of us living in today’s society – namely, anxiety and resentment.” “David’s program of spiritual exercises combined with fellowship and peer support is unique and, in my opinion morally and spiritually sound,” Accad said. The process draws on the Western monastic tradition of spirituality, similar to the Exercises of St. Ignatius, Clayton said, and includes an examination of life, much as St. Ignatius’ exercises do. Although there is no requirement that participants be Catholic or Christian, Clayton said, “I believe the worship of God is important for people’s happiness. It really does enrich our lives and make us happier.” What Clayton’s mentor said to him was “this goal you’re aiming for, you don’t know if it is actually going to be realized. What it really is, is a sort of homing signal – it is just giving you the next step you take in faith.” “It is important that in striving for this that we don’t get too absorbed,” Clayton said. “We have to be happy in the day. If we are not happy now, if we are not joyful now, we won’t be when we get this goal. It’s the journey. We are living our personal vocation starting with that first step.” Meetings at 7:30 p.m. Wednesdays, St. Jerome Catholic Church, church hall, 308 Carmel Ave., El Cerrito. To attend, contact David Clayton at davidicons@gmail.com and “come a few minutes early so we can welcome you,” Clayton said.

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Catholic san francisco | July 27, 2017

Catholic youths reach out to prisoners, families you have been an idol for that little one at home. Trust me, that adoration never truly leaves. And know that your Heavenly Father’s got your back!” The prisoner cards will be given to inmates in San Francisco County Jail, the juvenile justice system and San Quentin State Prison. Others will be used by Escobar for other restorative justice events. Escobar also introduced the key principles of restorative justice which include encounter with all those involved in or affected by a crime, making amends to victims for harm caused and reintegration of the offender and victim into their communities. Afterward, students shared what they understood about the concept and shared ideas for putting it into action in their own lives. “Restorative justice is an attempt to reach a state of shalom by understanding and reacting to an act of crime,” said Olivia Francis from St. Elizabeth Ann Seton High School. “Restorative justice is the restoration of basic human dignity,” said Kerri from the same school. “Restorative justice helps offer people who have made a wrong or violent choice the assurance of the love of God. I can relate to this because when I make a wrong choice I still want the love of God as well,” said a student from St. Francis High School.

Christina Gray Catholic San Francisco

Almost 80 Catholic high school students from California, Nevada and Oregon spent the last two weeks of July in San Francisco learning about restorative justice by hand-making cards for the incarcerated, their families and survivors of violent crime. From July 17-21, students from St. Elizabeth Ann Seton High School in Las Vegas, St. Francis High School in Sacramento and St. Kateri Tekakwitha High School in Santa Clarita met at St. Mary’s Cathedral with Julio Escobar of the Archdiocese of San Francisco’s restorative justice ministry to learn more about restorative justice through its Junior Pen Pal program. Our Lady of the Lake in Lake Oswego, Oregon, and St. Juan Diego Parish in Portland participated July 24-28. The visiting teens were participants in Young Neighbors in Action, a nationwide service-learning program that according to its website youngneighbors.org, provides a solid, Catholic approach to service and justice that balances Scripture and Catholic social teaching, with direct service and a justice consciousness. The organization reached out to Escobar to see if the Archdiocese of San Francisco would be interested in an opportunity to share his programs with the young students and he leapt at the chance.

(Photos by Julio Escobar)

Left, students from St. Elizabeth Ann Seton High School in Las Vegas turned to the Bible for inspiration in making cards for prison inmates, their families and survivors of violent crime July 18 at St. Mary’s Cathedral as part of the Young Neighbors In Action program. Above, Olivia Francis from St. Elizabeth shows letters made by her team. “For the most part, the students came in without any knowledge of restorative justice,” said Escobar, whose office supports crime victims and survivors, their families as well as the incarcerated and their families and the formerly incarcerated. The Junior Pen Pal Program was launched during the 2016 Jubilee Year of Mercy with local Catholic students. Sitting at long tables strewn with sheets of colorful paper, pens and markers, the students composed general greetings, Mother’s and Father’s Day and also Christmas cards.

CSF wins 2 Catholic press awards

Catholic San Francisco earned recognition from the 2017 Catholic Press Association in its annual press awards competition. The organization announced the award at its annual conference in June. Catholic San Francisco received a second place award in the category of Best Editorial for Archbishop Salvatore J. Cordileone’s pre-election opinion piece entitled, “Archbishop: Don’t Legalize Marijuana.”

SCRIPTURE SEARCH

Judges commended Archbishop Cordileone’s data-driven piece which cited evidence from citations in multiple states and for his own admission of a traffic stop for alcohol in giving credence to his argument against legalizing marijuana. Catholic San Francisco reporter Christina Gray also received an honorable mention for her coverage of the funeral of a beloved homeless man at Star of the Sea Parish in San Francisco. The award was for best personality profile. The 2017 awards were received for work produced in 2016 by CPA-member Catholic publications in the United States.

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Escobar urged the students to reach for one of the Bibles on each table to find scriptural inspiration for their messages. “Trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge him and he makes straight your path,” from Proverbs 3:5-6 was the greeting inside a flowery card by a student from St. Kateri Tekakwitha High School. A Father’s Day card in the shape of a green frog included the greeting, “Hey man, things may be rough but never forget that from the start,

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Sister Patricia Ann Perko, (Vincent de Paul), 82, died July 12, at Marian Hall in Dubuque, Iowa. Sister Pat would have celebrated 63 years as a Sister of Charity of the Blessed Virgin Mary Sept. 8. Sister Pat is a former member of the faculty at All Souls School in South San Francisco. Sister Pat also served at schools and Sister Patricia parishes in locations including Ann Perko, BVM Los Angeles, Seattle, Montana and Nebraska. She is survived by her brother Michael Perko, Tucson, Arizona and nieces and nephews. Visitation of cremated remains, sharing of memories, and funeral liturgy were held July 25 at the Marian Hall Chapel with burial in Mount Carmel cemetery, Dubuque. Remembrances may be made to the Sisters of Charity, BVM Support Fund, 1100 Carmel Drive, Dubuque, Iowa 52003.

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Catholic san francisco | July 27, 2017

City board approves Planned Parenthood ‘flagship’ clinic Valerie Schmalz Catholic San Francisco

Despite testimony from pro-life opponents, the San Francisco Planning Commission unanimously approved a Planned Parenthood Northern California proposal for a central “flagship” clinic on Bush Street near Van Ness Avenue. Operations at the two-story clinic in a former auto body shop at 1522 Bush would include surgical and medical abortions, contraception and other family planning services, STD and HIV care and research and education. The location would provide expanded service to the Tenderloin and Van Ness/Civic Center neighborhoods, Planned Parenthood said, noting that the majority of its clientele is lowincome. CEO Gilda Gonzales said the organization is close to raising $6 million to buy the site, which would open, after renovations, in 2020. It would serve 20 percent more clients than the city’s existing two Planned Parenthood clinics combined. The organization plans to close its other locations and consolidate operations in the new building. “The ancillary space at the site will be a hub for community engagement and advocacy,” Gonzales said.. Pro-life opponents said the site would be better used for housing. “San Francisco needs housing. We have world-class health care,” said Terrisa Bukovinac, president of ProLife Future, telling planning commissioners she is an atheist and voted for Hillary Clinton for president.

Bukovinac said the city has 12 qualified clinics for low-income health care, adding,“There are already plenty of abortion providers.” John Leibee of ProLife Future said the city’s Van Ness corridor plan calls for more residential building. “We want housing,” not another abortion clinic, he said, adding that he supports more small apartments in the walkable neighborhood. Rich Silva, a 20-year-old music student, also spoke to the commission. “I come to speak to you as a young person, as a person of color and as a Latino and a member of a family that has for a long time also been struggling with insurance plans and finding the right health care for our family,” he said. Silva’s mother brought the family to Planned Parenthood for health care for years, he said. “As soon as my mom and I knew what Planned Parenthood really does, ” the family found another health clinic, he said. Silva also addressed Planned Parenthood workers in the hearing room. “If there is anybody, any Planned Parenthood staff person, who wants to leave their job in the abortion industry, they can go to abortionworker.com and get help,” he said. Also present in opposition to the clinic were Mary Ann Schwab, Project Rachel coordinator for the Archdiocese of San Francisco, and representatives of Pro-Life Future, United for Life of San Francisco, St. Dominic and Star of the Sea parishes and teens and young adults from the Survivors ProLife Training Camp.

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Border bishop: ‘Broken system’ endangers migrants fleeing home FROM PAGE 1

“It came to the point where he could no longer sustain the payments they were demanding,” the bishop explained. “One day, when he was gathered with friends in a park, some people drove up, threw him in the back of an SUV, used a machete to cut off his legs. He survived that attack and as soon as he was able to, he left with his family and came to El Paso.” For years, he’s been in the process

of seeking asylum after what happened to him, but it has not been granted, he continued. “What is wrong with a system that would send a man back who has lost both of his legs to the very place where they did that to him? It’s clearly a broken system,” the bishop said. The current system is one that “forces people to their deaths,” Bishop Seitz said, and the Catholic community needs to respond, particu-

larly by accompanying people in their struggles. Though the bishop’s pastoral letter was addressed to his diocese, it also speaks “in a special way to our migrant community who are living in a great deal of fear right now, who need to hear that they are not alone, that God is with them, that he can change those dry sands into springs and pools of water and that God can also invite us into union with each other,” he said. Bishop Seitz said that at the beginning of September, bishops from dioceses surrounding both sides of the 2,000-mile U.S.-Mexico border will meet in Piedras Negras, Mexico. “Obviously, it’s a very significant time for us to be talking about life on

the border and the impact of various enforcement actions,” he said. Sara Benitez, Latino program director for the Washington-based Faith in Public Life, said she hoped the bishop’s leadership on the topic would “inspire our church to take even bolder steps to defend the dignity of all immigrants and send a clear message to those in power.” She reinforced Bishop Seitz’s call to immediately end deportations and detentions until comprehensive immigration reform can come to fruition. “It’s time to end deportations that are tearing families apart and devastating communities on the border and across the country,” Benitez told Catholic News Service.

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place, at the same time re-learn the ways 2. Talk and to your Funeral Director. of thedown past athat were clean and andmake efficient. Write list of questions a phone call Today we are at a turning point and have to your Funeral Director asking how to be prepared. He/ the knowledge to live in an environmentally she will gladly style. provide detailed information and can responsible We are now creating mail information to you for reference. Asking smartthisways to go about ouryour daily lives in a questions doesn’t and but will help you with manner that is cost lessanything wasteful, no more inconvenient being organized.than we are accustomed to.

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Catholic san francisco | July 27, 2017

Advocates urge more awareness about natural family planning options tion has it wrong, noted Duane. Its website reports a 24 percent “failure rate” for all “natural methods.” Fertility Appreciation Collaborative to Teach the Science, teamed with Natural Womanhood, a woman’s health literacy program, to organize a petition requesting that the CDC update its website with current, more accurate data and cite the effectiveness rate of each fertility awareness based method individually. This failure rate comes from “retrospective surveys based on patient recall, a flawed methodology,” reads the petition. Additionally, “86 percent of the respondents reported using variations of the calendar rhythm method – an outdated and less effective” method, it continues.

Anna Capizzi Catholic News Service

WASHINGTON – There are plenty of myths that surround natural family planning, but advocates say the Catholic Church can help dispel those myths and raise an awareness of which fertilityawareness options exist for married couples that embrace church teaching. “It amazes me how many people are not aware of the multitude of fertility awareness-based methods out there,” said Dr. Marguerite Duane, adjunct professor at Georgetown University and executive director of Fertility Appreciation Collaborative to Teach the Science. Despite the variety of natural family planning methods – the Billings Ovulation Method, Creighton Model, Two Day Method, Marquette Model, Sympto-Thermal, Standard Days Method, among others – and the science involved in their medical application, certain myths continue to circulate regarding the effectiveness and benefits of natural family planning. The first myth, said Duane, “is that there is ‘only one NFP method,’” i.e., the “rhythm method.” The “rhythm method,” popularized in Dr. Leo J. Latz’s 1932 book “The Rhythm of Sterility and Fertility in Women,” uses none of the biological indicators and symptoms, such as cervical mucus observations and basal body temperature, that modern natural family planning methods – also called fertility awareness-based methods – use today. “Today, we’ve got the ability to monitor hormone metabolites in urine at-home test strips,” said Mike

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Catholic san francisco | July 27, 2017

US bishops call for permanent protection for young migrants Rhina Guidos Catholic News Service

WASHINGTON – The chair of the migration committee of the U.S. Conference of Catholic Bishops urged the Trump administration to “ensure permanent protection” for youth who were brought to the U.S. as minors without legal documentation. Bishop Joe S. Vasquez of Austin, Texas, chair of the Committee on Migration, reiterated the bishops’ support for the Deferred Action for Childhood Arrivals, or DACA, a 2012 policy under then-President Barack Obama that, while not providing legal status, gives recipients a temporary reprieve from deportation and employment authorization in the United States as long as they meet certain criteria. During his campaign for president, Donald Trump said he would get rid of the program but

later backtracked and it’s unclear what will happen to the estimated 750,000 youth who signed up for the program. “DACA youth are contributors to our economy, veterans of our military, academic standouts in our universities, and leaders in our parishes,” said Bishop Vasquez in a July 18 statement. “These young people entered the U.S. as children and know America as their only home. The dignity of every human being, particularly that of our children and youth, must be protected.” He urged the administration “to continue administering the DACA program and to publicly ensure that DACA youth are not priorities for deportation.” The bishops join other Catholic institutions worried about the group and urging protection. In May, more than 65 college presidents representing

U.S. Catholic institutions asked for a meeting with the Secretary of Homeland Security to talk about immigration policy, particularly DACA, saying they worried about the future of their students. They cited incidents in which DACA recipients have been placed under immigration detention, including a case in which one of them was deported. “Many of these students will leave our campuses for internships, summer programs and jobs. Our prayer is that they return,” their letter said, but so far there have been no announcements of what the administration will or won’t do regarding the program. In his statement, Bishop Vasquez said that since DACA is not a permanent solution, “I also call on Congress to work in an expeditious and bipartisan manner to find a legislative solution for DACA youth as soon as possible.”

NFP: Advocates promote fertility awareness Rainbows

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FROM PAGE 9

Yet, the petition states that when looked at individually, the effectiveness rates of natural family planning methods are between 95.2 and 99.6 percent with correct use. With typical use, the rate of unintended pregnancy ranges from 2 percent to 14 percent. Along with the ineffective myth, another common misconception of natural family planning is that it is too difficult or time-consuming. “There is some legwork in the beginning,” said Lucynda Choi, but “like anything, you start a new job and you’ve got a lot to learn, but once you’re in it, you’re in it. You know how to do it and it’s second nature.” “You’re just making an observation,” she said, “30 seconds of mental work a few times a day.” Lucynda and Michael Choi are firm advocates of natural family planning. When doctors in Portland, Oregon, were unable to help the couple conceive, they found the Pope Paul VI Institute in Omaha, Nebraska, and began charting Lucynda’s cycle with the Creighton Model. After a few surgeries in 2007, the couple conceived in 2008 and now have three children. At the same time, warns Duane, it’s important not to oversell natural family planning as too easy. “The reality is these methods can be hard. Most of them call for couples abstaining and that’s really hard for a lot of couples.” And if women have irregular signs or symptoms, they can become frustrated, said Duane. While certain myths continue to linger, advocates of natural family planning say there is plenty that the Catholic Church can do to inform and support those who wish to learn.

For starters, teaching fertility education earlier and not just to engaged or married couples. “We should be teaching fertility education during confirmation prep,” said Duane. “Begin offering education about fertility appreciation – not just awareness but really understanding and appreciating and respecting your body – throughout every diocese in the U.S.” If the church seeks to prepare youth to be adults in the faith, then “fertility appreciation” will likewise prepare them to be adults in their bodies, said Duane. Dr. Hanna Klaus, founder of TeenStar, a sex-ed curriculum for grade school to college-age youth, recommends “the long range approach of teaching fertility literacy when the body begins to have hormonal changes,” i.e., puberty. The church should embrace experiential learning – meaning allowing young women to learn and chart their own cycles, she said. Once “they own their fertility,” added Klaus, “they begin to move away from peer pressure and begin to make their own decisions.” Then “obviously it’s going to come that the full use of the sexual faculty can only be realized in a permanent, committed relationship called marriage and one that is open to life,” she added. In the apostolic exhortation “Amoris Laetitia,” (“The Joy of Love”) Pope Francis speaks to the “need for sex education.” “Who speaks of these things today? Who is capable of taking young people seriously? Who helps them to prepare seriously for a great and generous love? Where sex education is concerned, much is at stake,” writes the pope.

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world 11

Catholic san francisco | July 27, 2017

Pope’s visit to Cartagena to highlight inequality in Latin America Barbara J. Fraser Catholic News Service

LIMA, Peru – When Pope Francis visits Colombia in September, he will take his message of mercy and reconciliation to Cartagena, a city that still bears scars of its painful history as a slave port. And he will walk the streets where another Jesuit, St. Peter Claver, put that message into practice four centuries ago. Canonized in 1888, St. Peter Claver is now considered the patron saint of human rights in Colombia. But although the country abolished slavery in 1851 and passed a law prohibiting discrimination in 1993, racism persists. Many Afro-Colombians in Cartagena, the “children of children of children of slaves ... often remain marginalized, abandoned by the government,” said Father Jorge Hernandez, who works with Afro-Colombian communities in and around the city. “In some neighborhoods, people don’t have running water. Inhumanity has become natural.” The same is true in other Latin American countries. Although about half the population of Brazil is of African descent, Afro-Brazilians make up a disproportionate share of the poor population, according to the 2010 census. Their salaries averaged one-half to one-third those of white Brazilians. On his last day in Colombia, Sept. 10, Pope Francis will pray the Angelus outside of the sanctuary of St. Peter Claver. The building where the missionary welcomed slaves, and which now houses the saint’s relics, has also served as a school and a hospital. After private prayer time in the sanctuary, the pontiff will meet with fellow Jesuits. Some people wonder if Pope Francis will ask

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A woman of African descent is seen during Afro-Colombian Day in Cali, Colombia, May 21, 2016.

forgiveness for the church’s long acceptance of the slave trade in the Americas. Father Hernandez said he hopes the pope will speak out against modern forms of slavery, including human trafficking and slavery to money and a consumer society. The pope’s visit to Cartagena will quietly highlight the persistent inequality in Latin America, which has some of the highest income disparities in the world. Tourists flock to the Caribbean city’s beach resorts, which contrast sharply with the poverty in which most of the city’s large Afro-Colombian population still lives, said Father Carlos Eduardo Correa, provincial superior of the Jesuits in Colombia. “In Colombia, there are still many human rights violations, especially of Afro-Colombian, indigenous and poor communities, particularly in cultural, ecoCalif. Contractor Lic. 710830 Dept. of Health Cert. #1-1035/S-1035

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Catholic san francisco | July 27, 2017

Chinese official indicates Beijing to retain tight grip on church Catholic News Service

HONG KONG – The Chinese Communist Party’s top leader in charge of religion has made it clear that Beijing intends to retain a tight grip on the Catholic Church. Yu Zhengsheng, a member of the elite seven-man Politburo Standing Committee and chair of the Chinese People’s Political Consultative Conference, told members of the open church community “to ensure that the leadership of the Chinese Catholic Church is held firmly in the hands of those who love the nation and the religion,” reported ucanews.com. Yu spoke to about 100 bishops, priests, nuns and lay leaders at the Great Hall of the People in Beijing July 19 at an event commemorating the 60th anniversary of the state-controlled Chinese Catholic Patriotic Association. He made his comments amid continuing talks between Beijing and the Vatican about the normalization of the appointment of bishops, the first step in a path that could lead to the establishment of diplomatic relations. But negotiations appear to have slowed in recent months due to an impasse over the fate of a handful of Beijing-appointed bishops. During his speech, Yu also encouraged church leaders to “implement with self-awareness the basic direction of religious works,” and “always to insist on the direction of Sinicization of religion.”

(CNS photo/Damir Sagolj, Reuters)

People are seen at the Tiananmen Gate in Beijing July 14.

The main event was preceded by a ceremony presided over by Wang Zuoan, director of the State Administration for Religious Affairs. Wang affirmed the results of the patriotic association over the past 60 years, noting that the organization has walked the path of adaptation to a socialist society and the principles of independence and self-management, ucanews.com reported. The patriotic association was established Aug. 2, 1957, by the National Congress of Catholic Representatives, which also stands above the bishops’ conference, an organization that also answers to Beijing, not

the Vatican. The government claimed the patriotic association is a “bridge” between the church and the government. The Vatican does not recognize all three national church bodies and regards the patriotic association as being incompatible with church doctrine, because its constitution advocates the principle of an independent church. The establishment of the patriotic association also split China’s 10 million Catholics. Following the Vatican’s stance, the so-called underground church community rejected the organization, and many clergy and laypeople suffered for this. Ucanews.com reported many laypeople despise the patriotic association for its control of the church and alleged misuse of church property. But the division is far from black and white: Many clergy in the so-called open church community show resistance to the patriotic association but believe collaboration offers space for church development. In the July 19 ceremony, some Vatican-approved bishops did not wear their bishops’ garb, as a subtle way to show that the meeting was not a church event. Father Shanren, a pen name of a Chinese priestcommentator, pointed out that the ceremony was held in a low-profile manner without using the word “celebration” but “commemoration,” possibly because of the delicate state of China-Vatican relations, ucanews. com reported.

Investigation into Regensburg choir finds more than 500 boys were abused Carol Glatz Catholic News Service

VATICAN CITY – More than 500 boys suffered abuse at the hands of dozens of teachers and priests at the school that trains the prestigious boys

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choir of the Regensburg Cathedral in Germany, said an independent investigator. Former students of the Domspatzen choir reported that the physical, emotional and even sexual abuse at the school made life there like “a prison, hell and a concentration camp,” said Ulrich Weber, the lawyer leading the investigation of claims of abuse. A “culture of silence” among church leaders and members allowed such abuse to continue for decades, Weber said as he presented the final report on his findings during a news conference in Regensburg July 18.

The investigation, commissioned by the Diocese of Regensburg, found that at least 547 former members of the Regensburg Domspatzen boys choir in Germany were subjected to some form of abuse, according to Vatican Radio. Of those victims, 67 students were victims of sexual violence, the radio said. The 440-page report, which spanned the years between 1945 and the early 1990s, found highly plausible accusations against 49 members of the church of inflicting the abuse, with nine of them accused of being sexual abusive.

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Destination Parishes 13

Catholic san francisco | July 27, 2017

Destination parishes: Sense of home for seeking Catholics Under canon law, however, pastors have responsibilities to those who reside within their parish boundaries. Parishes are organized territorially, by nationality, language, rite or other characteristic. In the San Francisco Bay Area, many Catholics still attend one of the churches closest to their homes, but because the Archdiocese of San Francisco has so many churches within a relatively small geographical area, many also travel a bit farther to find a specific parish ambiance. There are ethnic and Eastern-rite churches. In addition, Masses are celebrated on Sundays in Korean, Cantonese, Mandarin, Tagalog, Portuguese, Italian and Arabic, to name just some. The 2010 CARA study “The Changing Face of U.S. Catholic Parishes” found that 37 percent of parishes indicated that they regularly serve a significant number of Catholics who are not registered in the parish. The three San Francisco parishes profiled here attract each other’s parishioners for devotions, daily Mass and an occasional Sunday Mass, partly because of their physical proximity to each other. St. Ignatius, St. Dominic and Star of the Sea are in the same archdiocesan deanery, or geographical subdivision of parishes, so pastors and staff meet and work together regularly, Father Hurley said. Diversity of approach and liturgy is a positive trend because different styles attract, and help keep, Catholics in church, Father Hurley observed. “If we are thinking as a church strategically and effectively, as a group of parishes we hopefully offer the diversity so that the goodness of what Star and St. Ignatius can be complement each other.” “The church is a different community than society at large,” said Michael O’Smith, director of adult faith formation at St. Dominic. “We are bound together by Christ.”

FROM PAGE 1

compares to Catholics in the 1980s where about 15 percent of Catholics crossed parish boundaries to attend Mass, according to the extensive 1989 University of Notre Dame McGrath Institute of Church Life “Study of Catholic Parish Life.” In San Francisco, three parishes epitomize that trend: the Jesuit parish of St. Ignatius, the Dominican parish of St. Dominic, and neighborhood parish Star of the Sea. While St. Ignatius and St. Dominic’s parish cultures are defined by the spirit of the orders that run them, Star of the Sea’s culture revolves around traditional liturgical practices and music, including a number of Masses celebrated according to the pre-Vatican II 1962 Missal of Pope St. John the XXIII. Despite at times great differences in the liturgical and even political outlooks of priests and parishioners, all three parishes in their own ways attempt to create a parish as described by the U.S. bishops in their 1993 document “Communities of Salt and Light: Reflections on the Social Mission of Parish,” which begins: “The parish is where the church lives.” “No matter how much we like to organize it, the church is not a group of buildings in an administrative structure. The church is a movement of people toward Christ,” said Claire Henning, executive director of Parish Catalyst an organization founded by businessman and philanthropist William E. Simon Jr. to help parishes thrive. “If you have to cross town to find that for yourself, to be disciples and to be led – then more power to you.” The destination parish trend is not negative, if it means Catholics attend Mass but also find ways to be more involved in the parish, said Melanie M. Morey, author with Jesuit Father John Piderit of

(Photo by Valerie Schmalz/Catholic San Francisco)

Longtime Star of the Sea parishioner Elizabeth Ing holds her friend’s baby after Sunday Mass.

“Renewing Parish Culture: Building for a Catholic Future” (Sheed & Ward, 2008). “The downside is that they can easily reinforce and sharpen distinctions among Catholics that add to the church’s polarization, fray our unity, and when that happens, the church suffers,” said Morey, Archdiocese of San Francisco associate schools superintendent for administration and governance as well as director of Catholic identity assessment and formation. While Catholics are required to attend Mass on Sunday and holy days of obligation, there is no requirement under canon law to either register or attend church at a specific parish, said canon lawyer Robert Graffio, vice chancellor and manager of the Metropolitan Tribunal of the Archdiocese of San Francisco.

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14 Destination Parishes

Catholic san francisco | July 27, 2017

Urban parish ‘beats’ with the heart of Dominican spirituality Valerie Schmalz Catholic San Francisco

The “heartbeat” of the parish of St. Dominic is the Order of Preachers, the Dominican friars whose life of prayer, study, community and preaching fosters a parish that attracts people from around the Bay Area. “The Holy Spirit is alive and on fire right now, in this space and in this time,” said parishioner Kathy Folan, who drives with her physician husband and children from their home in Belmont to St. Dominic to sing in the choir at the 11:30 a.m. Mass and on Thursdays to lead a popular Bible study for women. With a priory of 10 priests and brothers, including the novitiate, St. Dominic “is one of the major hubs of Dominican life on the West Coast,” said pastor Dominican Father Michael Hurley. “St. Dominic’s is such Kelly Connelly a beautiful parish it kind of piques people’s interest. It’s like a small European cathedral,” said parishioner Jay Hurley, no relation to the pastor. Professors at the Dominican School of Philosophy and Theology, novices, priests in other ministries, and retired priests share a life in the priory – one that opens out to the parish. Daily at 7:15 a.m. and 5 p.m. the Dominican friars pray morning prayer and vespers publicly in the church and invite parishioners to join them. There is daily Mass at 6:30 a.m., 8 a.m. and 5:30 p.m. The Shrine of St. Jude Thaddeus is based in the church although technically separate from the parish, and its 1:30 p.m. Sunday Mass in Spanish attracts hundreds of pilgrims, Father Hurley said, as does its annual St. Jude Novena and procession through the streets. “I feel lucky to have found them,” said Carly Queen, 35, a member of a small faith sharing group who moved to the Bay Area 12 years ago from Detroit and happened upon the church one and a half years ago while looking for a place to light a candle to St. Jude in honor of her grandparents. “From the moment I went there, I felt like they were talking to me.” “The heartbeat of the parish really comes from the communal life led by the friars,” said Father Hurley, which is structured around Four Pillars of prayer, common life, study and preaching. “What that attracts is a strong lay community, a living of the Gospel,” Father Hurley said. “That great commission that Christ gives to go out and teach, preach and heal. All

‘It’s such a mix of people, which I love. There is a place for everyone. The friars speak with hope, yet are very practical in their homilies on how to live a Catholic life.’

(Photos by Valerie Schmalz/Catholic San Francisco)

St. Dominic Church is located in the heart of the city, on a large city block purchased by the Dominican order shortly after their arrival in the mid-19th century.

St. Dominic pastor Dominican Father Michael Hurley exchanges a “high five” with 2-yearold Monica.

St. Dominic pastor Dominican Father Michael Hurley crouches to toddler-eye level to converse with one of the youngest parishioners after a 9:30 a.m. family Mass.

A mother and daughter take a quiet moment during Mass, sitting on the marble floors in front of one of the ornate wood carved confessionals lining the sides of the church.

these things flow from that sense of community, of Dominican life. “ “It’s such a mix of people, which I love. There is a place for everyone. The friars speak with hope, yet are very practical in their homilies on how to live a Catholic life,” said Kelly Connelly, a graphic designer and one of the founding organizers of the Walk for Life West Coast. “I leave the church happy and well fed — truly heart, mind and soul. “ Faith formation, for adults and children is central, and there are a myriad of options from Landings for those who may have fallen away to the Rite of Christian Initiation of Adults for those who want to become Catholic, as well as Christian meditation and Bible studies, among others. This summer a Dominican novice who is an astrophysicist is lecturing on “Questions about the Universe: Perspectives from Science and Faith.” “As a parish we need to be studying. We need to know what our faith is all about,” Father Hurley said.

The parish has more than 70 ministries. Parishioners make sandwiches weekly for a rehabilitation center. A homeless drop-in center under the church, a Laudato Si focused group and a volunteer gardening and landscape maintenance crew are other ministries. “There is not one size fits all,” said Father Hurley. “As best as we can we try to have contact points where anyone might be possibly connecting to the church.” The Dominicans arrived in San Francisco in 1850 during the Gold Rush. The first St. Dominic’s Church, blessed in 1873, was built on the site where construction began in 1923 on the existing Tudor Gothic style edifice. A $7.2 million seismic retrofit was completed in 1992. St. Rose Academy, a girls’ Catholic high school, was shut down after the 1989 earthquake, and St. Dominic grammar school closed in 2011. The parish has re-invented itself in the past few decades, becoming

known for its young adults group, started in 1989. “For many people it was a formative part of their adult Catholic faith experience,” said Michael O’Smith, St. Dominic director of adult faith formation. Today there is also a 30s40s group and a 50-plus group. “We have lots of weddings here. Even if the couple moves away to the suburbs, they may come back regularly once or twice a month,” O’Smith said, “just to keep the connection, to keep the sense of the sacred. That’s a draw that’s unique.” Mass on Sunday spans the gamut from quiet 7:30 a.m. Mass through the 9:30 a.m. family Mass, 11:30 a.m. high Mass, contemporary music at 5:30 p.m. Mass and the candlelight 9 p.m. Mass. The Dominicans offer the sacrament of penance before each Mass. “I love a church that is open where you can go any time of the day,” said Queen. “There aren’t many churches like that.”

Destination Parishes 15

Catholic san francisco | July 27, 2017

St. Ignatius’ modern Jesuit charism welcomes people to the parish on the ‘Hilltop’ Valerie Schmalz Catholic San Francisco

Jesuit Father John Coleman touched on works of the early church Father St. John Chrysostom, Salvador Dali’s painting of the Ascension and the unfinished last opera of Puccini in his homily at a recent 5 p.m. Sunday Mass as college students, middle-aged and older parishioners listened attentively and young children wriggled in the pews at St. Ignatius. The parish is like that as well, said parishioner Bill Walsh, who likens the St. Ignatius parish experience to that of Little League which he said attracted families from throughout the Bay Area who shared a common interest in their child playing baseball. “You are pulling people from so many places. There isn’t an ‘in crowd.’ Everyone feels they are involved,” said Walsh, who arrived at the parish on the University of San Francisco Hilltop campus because of Jesuit connections. He attended Loyola University in Chicago and some of his children attend and attended St. Ignatius College Preparatory. Once his family started at St. Ignatius parish, “The city got a lot smaller to me.” St. Ignatius Church is the fifth St. Ignatius church built in the city since the Jesuits arrived here in 1849. The Baroque-style edifice was constructed at Parker and Fulton streets after the 1906 fire following the San Francisco earthquake destroyed the previous church which was located where Davies Symphony Hall now stands. However, St. Ignatius is just over 20 years old as a parish, erected by thenArchbishop John R. Quinn in 1994 and guided by native San Franciscan Jesuit Father Charles Gagan from its inception until Father Bonfiglio, a former high school president in Carmichael, California, was appointed pastor in 2012. St. Ignatius was briefly a parish 1855-1863. People who attend St. Ignatius tend to be “people who had great experiences at Jesuit institutions and God touched them in a particular way, whether it was conscious or not, through some aspect of Ignatian spirituality. That is the particular lens people have,” said Father Bonfiglio. The parish leans very progressive in a city that is politically and socially liberal, said Father Bonfiglio. “I tend to tilt left myself,” he said. However, there are people who “tilt right and they still choose to come.” Father Bonfiglio said bringing people together is a challenge for the community, one he addressed in a recent homily that the parish council asked him to repeat a second Sunday. “The temptation is for people to retreat into their own label or they put it on someone else’s forehead and they don’t engage,” he said. “That is a moral issue for us because it threatens the body of Christ, period, end of story.” Acceptance is a key for him, Father Bonfiglio said. “That is what Pope Francis is all about,” Father Bonfiglio said. “People might not be where we want them to be. I’m not where I want to be. Rather than waiting for them to arrive, we are going to meet them where they are and walk with them. I think that comes through. I think that is attractive to people today.” A significant draw is the liturgy,

Jesuit Father Gregory Bonfiglio accepts the gifts for the Eucharist at Mass.

Volunteers finish up pasta in trays in the old Jesuit rectory, now the parish kitchen, where two weekends a month they create hundreds of meals from scratch for a number of charitable organizations in San Francisco.

St. Ignatius pastor Jesuit Father Gregory Bonfiglio blesses a family after a 5 p.m. Sunday Mass.

(Photos by Valerie Schmalz/Catholic San Francisco)

St. Ignatius Church’s distinctive profile can be seen from much of the city from its spot on the Fulton Street hill.

‘That is what Pope Francis is all about. People might not be where we want them to be. I’m not where I want to be. Rather than waiting for them to arrive, we are going to meet them where they are and walk with them. I think that comes through. I think that is attractive to people today.’ Jesuit Father Gregory Bonfiglio St. Ignatius pastor

with a music director Father Bonfiglio hired from Chicago, Teresa DuSell. Father Bonfiglio said DuSell is “a very good music director” and has melded parishioners and professional musicians to create “a unified music program” across the four Sunday Masses with music. “I love the community,” said Nicole Conkling, a physician in residence at University of California-San Francisco who sings in the choir at the 11 a.m. Mass. “I really struck gold.” Said parishioner Diane Gutierrez: “Father Greg has done a really good job. His attitude is, ‘this isn’t my parish. It’s everyone’s parish.’” Celeste Marty said the church is attracting many families with young children. The Jesuits “have a way of delivering a sermon that is teaching,

not talking down,” said Marty, whose father and one brother attended University of San Francisco. Siblings, nieces and nephews attended St. Ignatius College Preparatory. “It makes being a Catholic fun again.” At St. Ignatius, the faith formation program draws children from Marin and San Mateo counties as well as San Francisco. The Shelter Meal Program provides about 12,000 “from scratch” meals a year, with volunteers cooking meals two weekends a month that are delivered to free meal programs in the city. There is also the Gabriel Project which supports women with unexpected pregnancies, a brownbag lunch program for the homeless, and a book club, lecture series, coffee and snacks after the 9:30 a.m. Sunday Mass.

There are four Jesuits on staff, six full-time staff members and three parttime staffers. In addition, St. Ignatius for the first time in its 100-year plus history has a deacon, Deacon Eddy Gutierrez, ordained in May 2014. “All four of us, five of us if you include Eddy, are different in our preaching style,” Father Bonfiglio said. Gutierrez, an investment adviser, and Diane had been parishioners years before. They returned to St. Ignatius with their four children when their oldest child was approaching confirmation age. St. Ignatius attracts many families whose children are not attending parochial school but who are looking for a parish home, she said. “It’s been a real blessing for our family,” Diane Gutierrez said.

16 Destination Parishes

Catholic san francisco | July 27, 2017

Star of the Sea’s Father Joseph Illo greets a teenage boy after Mass, in the schoolyard next to the church where parishioners congregate for coffee and treats Sundays.

(Photo courtesy Walk for Life West Coast)

A large group of Star of the Sea parishioners attended the Walk for Life, and the parish hosted students from Wyoming Catholic College in their homes as well as putting on a post-Walk barbeque at the parish that fed several hundred.

Star of the Sea’s Father Joseph Illo shares a moment with a family who attended the Sunday extraordinary form Latin Mass.

(Photos by Valerie Schmalz/Catholic San Francisco)

Star of the Sea parish began in 1887, with the first Masses celebrated in a dance hall on the sand dunes. The current church, located in the western San Francisco neighborhood of the Richmond, was built in 1914.

Countercultural San Francisco parish attracts growing congregation Valerie Schmalz Catholic San Francisco

On the solemnity of the Annunciation this spring Archbishop Salvatore J. Cordileone dedicated Star of the Sea’s renovated St. Joseph Adoration Chapel, calling it “a pivotal moment in the history of the parish.” “We want to base the renewal of our parish around the holy Eucharist,” said Father Joseph Illo. “Our mission statement is to evangelize God’s people beginning with the gift of the holy Eucharist. That means putting a lot of energy into our music, our preaching, our Sunday Mass.” Three years after Father Illo was appointed parish administrator in August 2014, bringing his powerful commitment to traditional Catholic practices to the famously progressive city, Mass attendance and number of parishioners registered have increased about 10 percent each year. “For the first time in my life I feel I belong to a parish, I mean really belong,” said Eva Muntean, Walk for Life West Coast co-chair, who organizes street evangelization twice a month at the Clement Street farmers’ market. One of Father Illo’s first actions was to open the Romanesque-style church from 6:30 a.m.-5:30 p.m. daily, improve the lighting and turn on the heat. “Now people can stop in, light a candle,” said Father Illo. When he arrived, the inner Richmond parish founded in 1887 was struggling. Despite fronting on busy Geary Boulevard at Eighth Avenue, its doors were closed except for Mass times most of the day. The parish has been one of the first to meet its Archdiocesan Annual Appeal goal each year, and the offertory has more than doubled. There is a new Knights of Columbus chapter, revitalized homeless outreach, Gabriel Project for pregnant women in need, a young adults group, and a speaker and a film series as well as

‘I was fading from the faith and I now I am back. I know so many people in the parish and it makes me so joyful.’ Mariella Zevallos Filipino and Chinese parish groups. Masses in English and Latin feature Gregorian chant and polyphony. The backbone of the parish remains “good, faithful, longtime parishioners,” Father Illo said. “We have served under seven pastors, all very different. And we’ve seen the parish go through many transitions of growth and decline and rebirth again,” said Lorna Feria, an accountant who is also parish director of faith formation. She and her husband Bud, who have five children, joined the parish 26 years ago. “It’s a rebirth again.” Confessions are available before every Mass. “That’s brought a lot of people in,” Father Illo said. There are coffee and donuts, Mexican, Chinese or Filipino treats after most Sunday Masses. “We are offering a style of worship that is more traditional and more classical, but it is also revivifying the neighborhood,” said Father Illo, who was appointed to start an Oratory of St. Philip Neri, a project later put on hold. “We put money into professional musicians” and are building up the volunteer choir, Father Illo said. The priests at Star distribute Communion at the Communion rail. In Lent, Father Illo began an experimental period of celebrating Mass “ad orientem,” or the priest facing the high altar and crucifix during the parts of the Mass where the priest and people address God. While extraordinary form Latin Mass was instituted earlier, there are now two Masses on

Sunday in the pre-Vatican II Roman rite using the 1962 Missal of Pope St. John XXIII and one daily, in addition to English Masses. Shortly after his appointment, Father Illo ignited controversy when he decided to train only boys and men for altar service going forward, coming at the time Archbishop Cordileone was receiving negative publicity associated with Catholic high school teachers’ contract talks. “Serving as an altar server is a feeder for the male-only priesthood, and helpful in forming boys in leadership, much as girls-only programs at many of our schools,” Father Illo said in an interview. Today the negative publicity has abated, and he said as many as 10 altar servers serve at extraordinary form Latin Masses. Three men from Star of the Sea have applied to the archdiocesan seminary program and another is entering the Dominican novitiate Aug. 15. One young man who had been serving Mass from Star had just enrolled at St. Patrick’s Seminary & University the August that Father Illo arrived. “I bought a house in the Richmond. One of the determining factors was I wanted to be in the same neighborhood so I would be easily accessible to Star of the Sea Parish,” said Marcus Quintanilla, an attorney who relocated from Southern California, teaches Rite of Christian Initiation and spends part of Wednesday evening in eucharistic adoration with his fiancé. In a party that lasted to 2 a.m., the parish roasted a goat, served homemade sangria and had a mariachi band to welcome the 13 new Catholics, most young adults, who entered the church at Easter Vigil this year. “I was fading from the faith and now I am back,” said Mariella Zevallos, an artist and teacher who was just hired as full-time stewardship coordinator for the parish. “I know so many people in the parish and it makes me so joyful,” Zevallos said.

faith 17

Catholic san francisco | July 27, 2017

Sunday readings

Seventeenth Sunday in Ordinary Time 1 KINGS 3:5, 7-12 The Lord appeared to Solomon in a dream at night. God said, “Ask something of me and I will give it to you.” Solomon answered: “O Lord, my God, you have made me, your servant, king to succeed my father David; but I am a mere youth, not knowing at all how to act. I serve you in the midst of the people whom you have chosen, a people so vast that it cannot be numbered or counted. Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong. For who is able to govern this vast people of yours?” The Lord was pleased that Solomon made this request. So God said to him: “Because you have asked for this – not for a long life for yourself, nor for riches, nor for the life of your enemies, but for understanding so that you may know what is right – I do as you requested. I give you a heart so wise and understanding that there has never been anyone like you up to now, and after you there will come no one to equal you.” PSALM 119:57, 72, 76-77, 127-128, 129-130 Lord, I love your commands. I have said, O Lord that my part is to keep your

words. The law of your mouth is to me more precious than thousands of gold and silver pieces. Lord, I love your commands. Let your kindness comfort me according to your promise to your servants. Let your compassion come to me that I may live, for your law is my delight. Lord, I love your commands. For I love your command more than gold, however fine. For in all your precepts I go forward; every false way I hate. Lord, I love your commands. Wonderful are your decrees; therefore I observe them. The revelation of your words sheds light, giving understanding to the simple. Lord, I love your commands. ROMANS 8:28-30 Brothers and sisters: We know that all things work for good for those who love God, who are called according to his purpose. For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers and sisters. And those he

predestined he also called; and those he called he also justified; and those he justified he also glorified. MATTHEW 13:44-52 Jesus said to his disciples: “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it. Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous and throw them into the fiery furnace, where there will be wailing and grinding of teeth. “Do you understand all these things?” They answered, “Yes.” And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”

Wanting what is right for us

od wants us to desire the right things. In the readings, he approaches Solomon, “Ask something of me and I will give it to you. Ask and you will receive,” Jesus echoes (Matthew 7:7). Since education is loving the right things and spurning the wrong ones, as Aristotle says, Solomon attests to a good education by asking for a higher gift. Wisdom is one of the intangibles that we need in order to win the spiritual lottery. According to Aquinas, wisdom is a gift of the Holy Spirit that orders all other elements of a man’s life. He claims, “Wisdom denotes a certain rectitude of judgment according to the eternal law.” Thus, wisdom is a gift that allows man to make decisions, seeing sister maria as God sees. This ordering catherine that wisdom gives is twofold: toon, op It leads to contemplation of divine things (an anticipation of heaven) and directing oneself and others to right action in temporal things

scripture reflection

accordingly. Solomon proves wise already to ask for such a gift in order to govern his people. Solomon’s request for wisdom betrays a deep understanding of his authority as king, his own lack of self-sufficiency, and a deep trust in God. He does not presume for a moment that he can be a strong monarch based on natural talent alone. Again, Aquinas says, “it belongs to wisdom to make peace by setting things in order.” The Lord’s response also mentions his expectation for more human requests: inordinate self-preservation and comfort, not to mention revenge. When I was a young adult, I used to pray over and over again to win the lottery: It never happened. God does not indicate if he would have granted any requests like this from Solomon, but he certainly seems to have expected them. Would the Lord’s love for Solomon have prompted him to acquiesce to his wishes for comfort and revenge? Solomon would not have been the world’s wisest man, if God had done so. So known in the Old Testament as a man who sows peace, David’s son is able to sustain peace through the gift of wisdom. “Solomon reigned in days of peace, and God gave him rest on every side, that he might build a house for his name and prepare a sanctuary to stand forever” (Sirach 47:13). In the other readings for today, the church con-

tinues the thread of wisdom by connecting it to the kingdom of heaven. St. Paul connects the ordering of salvation through God’s providential plan (his wisdom): “And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.” If wisdom orders all things according to God’s plan, then his own desire to follow the plan he has made proves to be the ultimate wisdom. Jesus, too, indicates that those who are wise seek the kingdom (Matthew 6:33). They see the kingdom for what it really is: It is so valuable it’s worth a fortune and that many people as divergent and disparate as can be are all caught up in its pursuit. Their pursuit of the kingdom will contribute to the ordering of temporal things, manifesting God’s wisdom all the more and their participation in it. At the end of time, the angels will separate those that are unwise from those who exercised this gift. These are the effects of wisdom. Those who exercise it win the prize. Jesus is pleased when we ask for spiritual gifts. His love recalibrates what we value: It orders all other loves. Ask for this great gift and exercise it. Our Lady seat of wisdom, pray for us!

Monday, August 7: Monday of the Eighteenth Week in Ordinary Time. Optional Memorial of Sts. Sixtus II, pope and martyr and companions, martyrs and Optional Memorial of St. Cajetan, priest. Nm 11:4b15. Ps 81:12-13, 14-15, 16-17. Mt 4:4. Mt 14:13-21.

nary Time. 1 Kgs 19:9a, 11-13a. Ps 85:9, 10, 11-12, 13-14. Rom 9:1-5. Cf. Ps 130:5. Mt 14:22-33.

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 31: Memorial of St. Ignatius of Loyola, priest. Ex 32:15-24, 30-34. Ps 106:19-20, 2122, 23. Jas 1:18. Mt 13:31-35. Tuesday, August 1: Memorial of St. Alphonsus Liguori, bishop & doctor. Ex 33:7-11; 34:5b-9, 28. Ps 103:6-7, 8-9, 10-11, 12-13. Mt 13:36-43. Wednesday, August 2: Wednesday of the Seventeenth Week in Ordinary Time. Optional Memorial of St. Eusebius of Vercelli, bishop and Optional Memorial of St. Peter Julian Eymard, priest. Ex 34:29-35. Ps 99:5, 6, 7, 9. Jn 15:15b. Mt 13:44-46. Thursday, August 3: Thursday of the Seventeenth Week in Ordinary Time. Ex 40:16-21, 34-38. Ps 84:3, 4, 5-6a and 8a, 11. See Acts 16:14b. Mt 13:47-53. Friday, August 4: Memorial of St. John Vianney, priest. Lv 23:1, 4-11, 15-16, 27, 34b-37. Ps 81:3-4, 5-6, 10-11ab. 1 Pt 1:25. Mt 13:54-58. Saturday, August 5: Saturday of the Seventeenth Week in Ordinary Time. Optional Memorial of the Dedication of St. Mary Major. Lv 25:1, 8-17. Ps 67:2-3, 5, 7-8. Mt 5:10. Mt 14:1-12. Sunday, 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. Mt 17:1-9.

Tuesday, August 8: Memorial of St. Dominic, priest. Nm 12:1-13. Ps 51:3-4, 5-6ab, 6cd-7, 12-13. Jn 1:49b. Mt 14:22-36 or Mt 15:1-2, 10-14. Wednesday, August 9: Wednesday of the Eighteenth Week in Ordinary Time. Optional Memorial of St. Teresa Benedicta of the Cross, virgin and martyr. Nm 13:1-2, 25–14:1, 26a-29a, 34-35. Ps 106:6-7ab, 13-14, 21-22, 23. Lk 7:16. Mt 15: 21-28. Thursday, 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. Friday, August 11: Memorial of St. Clare, virgin. Dt 4:32-40. Ps 77:12-13, 14-15, 16 and 21. Mt 5:10. Mt 16:24-28. Saturday, August 12: Saturday of the Eighteenth Week in Ordinary Time. Optional Memorial of St. Jane Frances de Chantal, religious. Dt 6:4-13. Ps 18:2-3a, 3bc-4, 47 and 51. See 2 Tm 1:10. Mt 17:14-20. Sunday, August 13: Nineteenth Sunday in Ordi-

Monday, August 14: Memorial of St. Maximilian Mary Kolbe, priest and martyr. Dt 10:12-22. Ps 147:12-13, 14-15, 19-20. See 2 Thes 2:14. Mt 17:2227. Tuesday, August 15: Solemnity of the Assumption of the Blessed Virgin Mary. 1 Chron 15:3-4, 1516; 16:1-2. Ps 132:6-7, 9-10, 13-14. 1 Cor 15:54b-57. Lk 11:28. Lk 11:27-28. Wednesday, August 16: Wednesday of the Nineteenth Week in Ordinary Time. Optional Memorial of St. Stephen of Hungary. Dt 34:1-12. Ps 66:1-3a, 5 and 8, 16-17. 2 Cor 5:19. Mt 18:15-20. Thursday, August 17: Thursday of the Nineteenth Week in Ordinary Time. Jos 3:7-10a, 11, 13-17. Ps 114:1-2, 3-4, 5-6. Ps 119:135. Mt 18:21–19:1. Friday, August 18: Friday of the Nineteenth Week in Ordinary Time. Jos 24:1-13. Ps 136:1-3, 16-18, 2122 and 24. See 1 Thes 2:13. Mt 19:3-12. Saturday, August 19: Saturday of the Nineteenth Week in Ordinary Time. Optional Memorial of St. John Eudes, priest. Jos 24:14-29. Ps 16:1-2a and 5, 7-8, 11. See Mt 11:25. Mt 19:13-15.

18 opinion

Catholic san francisco | July 27, 2017

The Gospel challenge to enjoy our lives

oy is an infallible indication of God’s presence, just as the cross is an infallible indication of Christian discipleship. What a paradox! And Jesus is to blame. When we look at the Gospels we see that Jesus shocked his contemporaries in seemingly opposite ways. On the one hand, they saw in him a capacity to renounce the things of this world and give up his life in love and self-sacrifice in a way that seemed to them almost inhuman and not something that a normal, full-blooded FATHER ron person should be expected to rolheiser do. Moreover he challenged them to do the same: Take up your cross daily! If you seek your life, you will lose it; but if you give up your life, you will find it. On the other hand, perhaps more surprisingly since we tend to identify serious religion with self-sacrifice, Jesus challenged his contemporaries to more fully enjoy their lives, their health, their youth, their relationships, their meals, their wine drinking and all the ordinary and deep pleasures of life. In fact he scandalized them with his own capacity to enjoy pleasure. We see, for example, a famous incident in the Gospels of a woman anointing Jesus’ feet at a banquet. All four Gospel accounts of this emphasize a certain raw character to the event that disturbs any easy religious propriety. The woman breaks an expensive jar of very costly perfume on his feet, lets the aroma permeate the whole room, lets her tears fall on his feet and then dries them

Considering the options for infertile couples

hen Catholic couples experience trouble getting pregnant, they often seek medical help and begin to research what options are available to them. A number of moral considerations and questions generally emerge during this process: Why are techniques like in vitro fertilization considered immoral? What approaches will the church allow us to try? What does our infertility mean, spiritually and personally, in the face of our fervent but frustrated desire for a baby? When a couple, after having noncontraceptive sexual intercourse for a year father tadeusz or more, begins to pacholczyk investigate whether there are issues related to infertility, some medical professionals simply encourage them to turn to the infertility industry and try IVF or a related technique like artificial insemination. These approaches, however, raise a host of moral concerns, including that they substitute an act of “production” for the act of marital self-giving, allow a third party outside the marriage to become the cause of the conception, often require masturbation, and may result in significant “collateral damage,” including embryo destruction, embryo freezing and disruptive

making sense out of bioethics

see pacholczyk, page 19

with her hair. All that lavishness, extravagance, intimation of sexuality and raw human affection is understandably unsettling for most everyone in the room, except for Jesus. He’s drinking it in, unapologetically, without dis-ease, without any guilt or neurosis: Leave her alone, he says, she has just anointed me for my impending death. In essence, Jesus is saying: When I come to die, I will be more ready because tonight, in receiving this lavish affection, I’m truly alive and hence more ready to die. In essence, this is the lesson for us: Don’t feel guilty about enjoying life’s pleasures. The best way to thank a gift-giver is to thoroughly enjoy the gift. We are not put on this earth primarily as a test, to renounce the good things of creation so as to win joy in the life hereafter. Like any loving parent, God wants his children to flourish in their lives, to make the sacrifices necessary to be responsible and altruistic, but not to see those sacrifices themselves as the real reason for being given life. Jesus highlights this further when he’s asked why his disciples don’t fast, whereas the disciples of John the Baptist do fast. His answer: Why should they fast? The bridegroom is still with them. Someday the bridegroom will be taken away and they will have lots of time to fast. His counsel here speaks in a double way: More obviously, the bridegroom refers to his own physical presence here on earth which, at a point, will end. But this also has a second meaning: The bridegroom refers to the season of health, youth, joy, friendship, and love in our lives. We need to enjoy those things because, all too soon, accidents, ill health, cold lonely seasons and death will deprive us of them. We may not let the inevitable prospect of cold lonely seasons, diminishment, ill health and death deprive us of fully enjoying the legitimate joys that life offers.

This challenge, I believe, has not been sufficiently preached from our pulpits, taught in our churches, or had a proper place in our spirituality. When have you last heard a homily or sermon challenging you, on the basis of the Gospels, to enjoy your life more? When have you last heard a preacher asking, in Jesus name: Are you enjoying your health, your youth, your life, your meals, your wine drinking, sufficiently? Granted that this challenge, which seems to go against the conventional spiritual grain, can sound like an invitation to hedonism, mindless pleasure, excessive personal comfort and a spiritual flabbiness that can be the antithesis of the Christian message at whose center lies the cross and self-renunciation. Admittedly there’s that risk, but the opposite danger also looms, namely, a bitter, unhealthily stoic life. If the challenge to enjoy life is done wrongly, without the necessary accompanying asceticism and self-renunciation, it carries those dangers; but, as we see from the life of Jesus, self-renunciation and the capacity to thoroughly enjoy the gift of life, love, and creation are integrally connected. They depend on each other. Excess and hedonism are, in the end, a bad functional substitute for genuine enjoyment. Genuine enjoyment, as Jesus taught and embodied, is integrally tied to renunciation and self-sacrifice. And so, it’s only when we can give our lives away in self-renunciation that we can thoroughly enjoy the pleasures of this life, just as it is only when we can genuinely enjoy the legitimate pleasures of this life that we can give our lives away in selfsacrifice. Oblate Father Ron Rolheiser is president of the Oblate School of Theology in San Antonio, Texas.

Let’s encourage the elders in our church

recently participated in the Convocation of Catholic Leaders in Orlando, Florida. The purpose of this large, unprecedented encounter between U.S. bishops and laity was to study what Pope Francis has termed the “new peripheries” and to form missionary disciples. I was invited to the convocation to speak about the elderly. The 90-minute session would be the only moment when the unique needs and aspirations of seniors would be discussed. I prayed that our panel would effectively represent Sister the elderly as both agents constance and recipients of the church’s veit, lsp charitable and evangelizing mission, but as I heard more and more discussion about the “peripheries” – Pope Francis’ term for those on the margins of society – the Holy Spirit inspired me with a new and unexpected conviction. Numerous speakers referred to immigrants and young adults as the future of the church in the United States. As I reviewed the statistics I planned to present on the exponential aging of western societies, I had a sudden realization. The most significant and rapidly growing demographic in the church is not Hispanics, Asians, or young adults; it is older persons! Already senior citizens disproportionately fill the pews of our Catholic churches and serve in large numbers in every imaginable ministry. According to well-known Catholic journalist John L. Allen Jr., by 2030 6.8 million additional U.S. Catholics will enter their retirement years, the stage of life when people are most likely to pray and go to church, and by 2050 elderly Americans will outnumber youth by over 16 million. Older people are not a periphery but the mainstay, the bulwark, of our church! During the panel, my co-presenters and I shared our practical expertise and our convictions about the dignity of every human life and the irreplaceable role of elders as wisdom figures with many gifts to offer. I was inspired by the commitment

and compassion of those who participated in our session, but what really amazed me was how God led me to numerous encounters with inspiring older people during the rest of the convocation. I met a retired college professor who was there to assist her daughter, a vibrant young disabled woman who had been selected to attend the convocation. A group of widows from Florida invited me to dine with them and enthusiastically shared how their lives had been transformed through the Cursillo movement. One older couple described their experiences training generations of altar servers in their parish, and another detailed their ministry preparing engaged couples for the sacrament of marriage. I met with several women from the Long Island based group Catholics for Freedom of Religion, an initiative launched in 2012 in response to the HHS contraceptive mandate. The purpose of CFFOR is “preserving America’s First Amendment freedom of religion for our times and for ages and millions yet unborn.” The nonpartisan group establishes parish groups to educate and advocate for religious liberty according to the original intent of the U.S. Constitution. CFFOR sponsors diocesan events during the annual Fortnight for Freedom, gives presentations in parishes and schools and develops and distributes educational resources on religious freedom for school children. With the full support of their local bishop, CFFOR has already spread to five states! As I engaged with the women of CFFOR, I recalled a homily by Pope Francis when he compared the elderly to “fine vintage wine and good bread” and of a very recent homily in which he told cardinals in Rome that they are “grandfathers” called to share their wisdom and experience and to pass on their dreams to today’s youth. With such great numbers and so much to share, the elderly can hardly be considered a periphery in the church. They will only become a periphery if younger generations push them aside and refuse to accept the gifts they have to offer. So let us welcome the new embrace between young and old that Pope Francis so ardently desires! Sister Constance is director of communications for the Little Sisters of the Poor.

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Catholic san francisco | July 27, 2017

Are jihadis ‘losers’?

hen I first visited Israel in 1988, my friend Professor Menahem Milson, a distinguished Arabist at Hebrew University who was Egyptian president Anwar Sadat’s military aide during Sadat’s historic visit to Jerusalem in 1977, told me that “you have to meet my friend, Colonel george weigel Yigal Carmon.” Carmon worked in the Israeli Defense Ministry in Tel Aviv; I had a very busy schedule in Jerusalem and around Galilee; so I tried to decline. Menahem insisted and I finally agreed to spend a morning in Tel Aviv. It was one of the most fruitful surrenders of my life. It turned out that Yigal was the advisor on counter-terrorism to the Israeli Prime Minister, and when I went to his office in what I remember as the basement of the Ministry of Defense, he was handling three telephones simultaneously; on each of them, he made life-and-death decisions, daily, sometimes even hourly, about reported terrorist plots: Was the report reliable? What could be done about the threat? Who was

Islam must develop and propagate an Islamic case against terrorist violence. It won’t be easy. But it must be done. to be put in harm’s way? We talked for over an hour, during which the phones interrupted us several times. I left deeply impressed by his remarkable calm, his fluent Arabic (a trait he shared with Milson), and the extraordinary nature of his job, to which, in that pre-9/11 world, there was no real analogue, save perhaps in an MI-5 office dealing with Northern Ireland. Two years later, I was in town for what turned out to be the last meeting of the Jerusalem Committee, an international advisory panel to Mayor Teddy Kollek. Our meetings ended and, as Yigal had a rare day off, he invited me to go with him to Masada, Herod the Great’s massive fortress. It was Sept. 1, 1990, and tourists had fled Israel in droves, Saddam Hussein having helped himself to Kuwait a month previously. When we got to Masada, the parking lot was empty, save for a bus carrying tourists from American evangelicaldom. We rode up the funicular to the top of the great plateau together and then went our separate ways. Yigal, unfamiliar with the ways of some goys, asked me in a puzzled voice, “What are they doing here? Every-

one else has left.” I explained that these good folk probably thought that, with war imminent, they’d lucked into a front-row seat at the Battle of Armageddon. So they were staying put. Over some three decades of friendship and collaboration, I’ve come to think of Yigal Carmon as the contemporary reincarnation of an ancient Stoic. He is completely tone-deaf religiously: not hostile to religious belief, perhaps even admiring it in others, but incapable of it himself. Yet he is a man of the utmost moral seriousness, determined to see things as they are and to live in an ethically rigorous way, according to the norms of justice we can know by reason. So in a world increasingly dominated by irrationalism, he is very much worth listening to. Since 1998, Yigal has been the driving force behind MEMRI, the Middle East Media Research Institute, whose self-defined goal is to “bridge the language gap between the Middle East and the West” by providing translations of materials originally appearing in the Arabic, Farsi, Dari, Urdu, Pashto, Turkish, and Russian media into English,

pacholczyk: Considering options for infertile couples FROM PAGE 18

effects on a woman’s physiology from the powerful super-ovulatory drugs used during the procedures. It can be helpful to keep in mind a particular “rule of thumb” for determining whether a procedure is morally acceptable: Treatments that assist the marital act are permissible, while those that replace, or substitute for, the marital act raise serious moral objections. The ideal approach to resolving infertility involves identifying the underlying causes (endometriosis? fallopian tube blockage? problems ovulating? etc.) and addressing those causes so that marital intercourse can now result in a conception. While this may seem sensible and even obvious, many obstetricians and gynecologists today do not offer much more than a cursory workup or exam prior to recommending that the couple approach a fertility clinic and employ their services to produce a baby via IVF. Couples ought instead to look into techniques that can methodically diagnose and heal the underlying reasons for infertility, like FEMM (Fertility Education & Medical Management, https://femmhealth. org) pioneered by Dr. Pilar Vigil, or NaProTechnology (Natural Procreative Technology, see www.naprotechnology.com), led by Dr. Tom Hilgers, Both are Catholic obstetricians and gynecologists with great track records in helping to resolve underlying infertility issues and helping couples to conceive naturally. NaPro has been around a little longer and employs a range of approaches which may include, for example, hormonal modulation of menstrual cycle irregularities; surgical correction of fallopian tube damage or

In some cases, a couple’s infertility will end up being irresolvable. Even as a husband and wife face the grief and sorrow of not being able naturally to conceive children of their own, they can still realize their paternal and maternal desires in other meaningful, fruitful and loving ways. occlusions; fertility drugs to help a woman’s ovaries to release eggs; Viagra or other approaches to address erectile dysfunction; correcting penile structural defects such as hypospadias; addressing premature ejaculation; using natural family planning to observe naturally occurring signs of fertility during the woman’s cycle to time intercourse; using low tubal ovum transfer, in which eggs are retrieved and transplanted into the uterus or fallopian tube at a point likely to result in fertilization following the marital act; and surgical resolution of endometriosis. Hilgers has formed and trained a number of other physicians who work as independent NaProTechnology specialists in the U.S. and abroad. FEMM is building a similar network. On the other hand, a number of other widely-available techniques, instead of assisting the marital act, end up replacing it with another kind of act altogether, namely, an act of “producing” or “manufacturing” children in laboratories. These techniques – like IVF; intracytoplasmic sperm injection; artificial insemination; hiring a surrogate to carry a pregnancy; and cloning – obviously raise serious moral objections. In some cases, a couple’s infertility will end up being irresolvable. Even as a husband and wife face the grief and sorrow of not being able naturally to

conceive children of their own, they can still realize their paternal and maternal desires in other meaningful, fruitful and loving ways. For example, they may discern a call to adopt a child, providing a mom and a dad to someone whose parents have died or felt that they could not care for the child. They might decide to become a camp counselor or a schoolteacher, or provide temporary foster care to a child in crisis, generously taking on an authentic parenting role. They may become a “Big Brother/Big Sister” to youth in the community who yearn for a father or mother figure in their lives. Although these solutions do not take away all the grief, they are a means by which God helps to draw good out of their situation. By these means, couples are challenged to “think outside the box” and enter into the mysterious designs of God within their marriage. By stepping away from a desire to conceive and raise biological children of their own, couples facing irresolvable infertility can discover new and unexpected paths to marital fruitfulness, paths that bring great blessings to others, and that can lead to abiding joy and marital fulfillment. Father Pacholczyk is a priest of the Diocese of Fall River, Massachusetts, and serves at The National Catholic Bioethics Center in Philadelphia.

French, Polish, Japanese, Spanish, and Hebrew. In a recent MEMRI Daily Brief, Yigal, taking exception to one of President Trump’s bombastic characterizations of terrorists, wrote that “the jihadis who perpetrate these horrific crimes are neither losers nor nihilists …. these perpetrators, by the standards of their own belief, are virtuous people …” That means that the only longterm answer to the bloody borders between “Islam and the rest” – borders than now reach deeply into Western societies – is for Islam to undertake a far-reaching internal reform, which purifies the faith and leads Islam to develop, from within its own resources, a case for religious tolerance and political pluralism: “a Muslim aggiornamento … along the lines of the reforms introduced by Pope John XXIII.” Thus informed by both his Stoic ethic and his long experience in trying to thwart terrorist violence while helping the West understand it, my friend Yigal Carmon has come to precisely the same conclusion as Pope Benedict XVI and Pope Francis – Islam must develop and propagate an Islamic case against terrorist violence. It won’t be easy. But it must be done. Weigel is Distinguished Senior Fellow of the Ethics and Public Policy Center, Washington, D.C.

Letters Archbishop Quinn’s secretaries

As a retired longtime secretary in the chancery office of the archdiocese, I would like to add information to the final paragraph of the coverage of Archbishop John Quinn (“Archbishop John R. Quinn: A clear and powerful voice,” July 13, 2017). The archbishop had many secretaries, including Sharon Suhr, a lovely woman. When Archbishop Quinn began his service as archbishop in San Francisco in 1977, his secretary was the now deceased Helen Quinan, a longtime secretary to archbishops, who stayed a couple of years “to break in” the archbishop. She was followed by the now late Julie Petrilli, who served as Archbishop Quinn’s secretary for more than a decade before her retirement. Julie was followed by Sharon Suhr who worked for the archbishop until his retirement. Bev Rowden San Rafael

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

20 opinion

Catholic san francisco | July 27, 2017

Looking at Luther with fresh eyes

ith great profit and pleasure I’m currently reading Alec Ryrie’s new book “Protestants: The Faith that Made the Modern World.” Among the many texts appearing in this year of the 500th anniversary of the Reformation, Ryrie’s stands out for its verve, clarity and historical sweep. In some BISHOP Robert ways, it is an answer to Brad Barron Gregory’s “The Unintended Reformation,” although it lacks the intellectual depth and thoroughness of Gregory’s magisterial study. What has so far intrigued me most of all in Ryrie’s book is his portrait of the undisputed father of the Reformation, Martin Luther. I will confess to a certain fascination with Luther. I have been reading his books, speeches, and sermons for many years, and for about 10 years, when I was professor of theology at Mundelein Seminary, I taught a graduate level course in the Christian theology of the 16th century, which included, naturally, lots of Luther. Cantankerous, pious, very funny, shockingly anti-Semitic, deeply insightful and utterly exasperating, Luther was one of the most beguiling personalities of his time. And say what you want about his writings (I disagree with lots and lots of his ideas), they crackle with life and intensity, even in Latin! Though I’ve read and thought and talked about the founder of Protestantism for a long time, Ryrie has prompted me to squint at him in a fresh way. It is obvious to everyone, Ryrie argues, that Luther was a fighter, taking on not only fellow intellectuals, but the Curia, the pope, and the emperor himself. And it is equally clear that he bequeathed this feistiness to his followers over these past five centuries: Zwingli, Calvin, Wilberforce, Lloyd Garrison, Billy Sunday, Karl

Barth, etc. There is always something protesting about Protestantism. But to see this dimension alone is to miss the heart of the matter. For at the core of Luther’s life and theology was an overwhelming experience of grace. After years of trying in vain to please God through heroic moral and spiritual effort, Luther realized that, despite his unworthiness, he was loved by a God who had died to save him. In the famous “Turmerlebnis” (Tower Experience) in the Augustinian monastery in Wittenberg, Luther felt justified through the sheer mercy of God. Though many others before him had sensed this amazing grace, Luther’s passion, in Ryrie’s words, “had a reckless extravagance that set it apart and which has echoed down Protestant history.” It is easy enough to see this ecstatic element in any number of prominent Protestant figures, from John Wesley to Friedrich Schleiermacher to John Newton. Luther was an ecstatic, and the religious movement he launched was “a love affair.” This is why I say Ryrie has caused me to look at Luther in a new light. One of the standard matrices for understanding religion is the distinction between the mystical and the prophetic, or between the experiential and the rational. On the standard reading, Luther would fall clearly on the latter side of this divide. He is, it would seem, the theologian of the word par excellence. And indeed, we can find throughout his writings many critiques of priestcraft, sacramentalism, and what he called “Schwarmerei” or pious enthusiasm. Nevertheless, if Ryrie is right, this is to get only part, indeed a small part, of the story. At bottom, Luther was a mystic of grace, someone who had fallen completely in love – which helps enormously to explain what makes his theological ideas both so fascinating and so frustrating. People in love do and say extravagant things. So overwhelmed are they by the experience of the beloved that they are given to words such as “only” and “never” and “forever.” If you doubt me, read any of the great romantic poets, or for that matter, listen to a teenager speak about his

first crush. After a lifetime of scrupulosity and interior struggle, Luther sensed the breakthrough of the divine grace through the mediation of the Bible. Hence, are we surprised that he would express his ecstasy in exaggerated, over the top language: “By grace alone! By faith alone! By the Scriptures alone!” I think here of a distant spiritual descendant of Martin Luther, the Nobel laureate Bob Dylan. After his conversion to evangelical Christianity, Dylan wrote a lovely song called “Saving Grace,” which includes the lines, “I look around this old world/ And all that I’m finding/ Is the saving grace that’s over me.” Mind you, this is the same Dylan who, just a few years earlier, had sung of “guns and sharp swords in the hands of young children” and who had pulled the masks off “masters of war” and who had complained of “Desolation Row.” But now – and this is the mark of the ecstatic – all that he sees is saving grace. In a more Catholic expression of the same experience, Georges Bernanos’s country priest could cry, “Toute est grace!” (Everything is grace!). Beautiful? Poetically expressive? Spiritually evocative? Yes! But does it stand up to strict rational scrutiny? Of course not. What Ryrie’s characterization of Luther has helped me to see is how the great “Solas” of the Reformation can be both celebrated and legitimately criticized. Was Luther right to express his ecstatic experience of the divine love in just this distinctive way? And was, say, the Council of Trent right in offering a sharp theological corrective to Luther’s manner of formulating the relationship between faith and works and between the Bible and reason? I realize that it might annoy both my Catholic and Protestant friends even to pose the issue this way, but would answering “yes” to both those questions perhaps show a way forward in the ecumenical conversation? Bishop Barron is the founder of Word on Fire Catholic Ministries and auxiliary bishop of the Archdiocese of Los Angeles.

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opinion 21

Catholic san francisco | July 27, 2017

Civilta Cattolica essay: Overreaction to a questionable problem Editor’s Note: In the July issue of the influential Jesuit monthly La Civilta Cattolica, editors Antonio Spadaro, SJ, and Marcelo Figueroa wrote a long editorial titled “Evangelical Fundamentalism and Catholic Integralism: A Surprising Ecumenism.” (See July 13 CNS story, “Journal: Strip religious garb, fundamentalist tones from U.S. political power.”) The authors described what they saw as worrisome convergences between certain apocalyptic forms of American evangelicalism and some contemporary Catholic ideologies, contrasting these tendencies with the teachings and global strategy of Pope Francis. This essay has prompted much discussion. Catholic News Service asked Jesuit Father Drew Christensen and journalist Russell Shaw to comment on the essay from their experience as longtime observers of U.S. religion and politics. Father Christensen’s response appears on the next page. A news article appears on Page 1.

ere is Shaw’s response: An overreaction to a questionable problem – that was my thought on reading a piece about American politics and the religious right by two men said to be close to Pope Francis. The article’s authors are Jesuit Father Antonio Spadaro, editor of the Jesuit journal La Civilta Cattolica, and the Rev. Marcelo Figueroa, a Presbyterian pastor who is the pope’s hand-picked choice to edit a new, Argentine edition of the Vatican newspaper, L’Osservatore Romano. Published July 13, their russell shaw free-swinging analysis – an ecclesiastical variation on anti-Trump themes common to many European media – takes on weight for appearing in La Civilta Cattolica, which is reviewed before publication by the Vatican Secretariat of State, and for being cited in the pages of L’Osservatore. The simultaneous online publication of an English translation suggests a desire on somebody’s part to get maximum attention for it. And if this is how they see America in Rome these days, we’re all in trouble. The authors say some interesting things about the nonpartisan approach to politics favored by Pope Francis, but when they get to the United States, they paint a nightmarish picture of the political project of something they call the “Christian-Evangelical fundamentalist” movement. Its elements are said to include an apocalyptic vision of history pointing to the approach of the end times, a Manichean view of world events positing a clash between “absolute good and absolute evil,” and a theocratic hankering for the bad old days of religious domination of the state. Although this program is the property primarily of some far-right Protestants, the authors believe some Catholics share its goals. That is clear from their article’s title: “Evangelical Fundamentalism and Catholic Integralism: A Surprising Ecumenism.” “Integralism” is the name given an ultraconservative movement in late 19th- and early 20th-century French Catholicism and today used by critics as a generic term of disparagement for Catholics of the far right. The “surprising” ecumenism of the Spadaro-Figueroa piece is said to be an “ecumenism of hate” grounded in “xenophobic and Islamophobic” attitudes. To say the least, there are problems with all this. One problem is that the view of American evangelicals adopted here conflates evangelicals with fundamentalists. Leaving it to our Protestant brethren to mark out the lines of demarcation, it can at least be said that, both theologically and politically, evangelicals and fundamentalists are not the same thing, and it misrepresents them to suggest otherwise. Similarly, American Catholics who might fairly be described as integralists are few in number. Catholics in the United States number some 70 million, and in a body that size it’s natural to

find every shade of opinion, from ultraconservative to ultraliberal, on everything under the sun. But the genuine integralists among the 70 million American Catholics are a small group. It follows that Spadaro-Figueroa’s “ecumenism of hate,” even if it exists someplace, is hardly the huge problem the authors seem to imagine and is unrelated to the growing convergence of views among Catholics and evangelicals on social issues like abortion and same-sex marriage. In a statement that didn’t name the SpadaroFigueroa piece but, coming a day later, was apparently a response, Bill Donohue, president of the Catholic League for Religious and Civil Rights, an anti-defamation group, traced the start of this interfaith convergence to the 1980s and the founding of the Moral Majority by the Rev. Jerry Falwell and Catholic conservative activist Paul Weyrich. Over the years, Donohue said, it has included such prominent figures as Father Richard John Neuhaus, a Lutheran convert who was founding editor of the Catholic journal, First Things, and Charles Colson, a Watergate conspirator who underwent a religious conversion and became a prominent evangelical. “There is much to be done. ... We will not be intimidated by anyone,” said Donohue, himself active in this area. But perhaps the most serious problem with the Spadaro-Figueroa analysis is that, by seeming to

equate American Catholic political activity with participation in the political project of some ultraconservative Protestants, it hands a weapon to critics of mainstream Catholic groups. The U.S. Conference of Catholic Bishops is a case in point. Now, as for many years, the bishops have an advocacy agenda on issues that extend from abortion and same-sex marriage to immigration reform and health care. But you would never know that from a The Associated Press piece – out of New York rather than Rome – suggesting, for no visible reason, that this salvo from Rome was “aimed in part at America’s Catholic bishops” and their support of religious exemptions from gay marriage laws and mandatory abortion coverage under health care. Next, perhaps, Father Spadaro and Rev. Figueroa will enlighten us American Catholics on what moves American media to say things like that. Russell Shaw is the author of more than 20 books, including most recently “Catholics in America: Religious Identity and Cultural Assimilation from John Carroll to Flannery O’Connor.” The former communications director for the U.S. Catholic bishops (19671987) and the Knights of Columbus (1987-1997), he is a prolific Catholic commentator who has published in a wide variety of periodicals, from Our Sunday Visitor to The Wall Street Journal.

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Cost is $30 per person and includes refreshments on Friday evening, lunch on Saturday, and course materials Pre-registration required at www.stpauloftheshipwreck.org/registration.html Payment by check or cash due in Shipwreck office no later than September 11, 2017 For directions and parking visit www.stpauloftheshipwreck/contact.html St. Paul of the Shipwreck • 1122 Jamestown Avenue, San Francisco, CA 94124 • 415-468-3434 Rev. Daniel Carter, Pastor • Rev. Mr. Larry Chatmon, Deacon • Rev. Mr. Sergio Gomez, Deacon

22 opinion

Catholic san francisco | July 27, 2017

Civilta Cattolica misses richness of Catholic-evangelical relations

n a recent editorial, “Evangelical Fundamentalism and Catholic Integralism: A Surprising Ecumenism,” Civilta Cattolica identified cooperation between Protestant fundamentalists and conservative American Catholics as “a problematic fusion between religion and state, faith and politics, religious values father drew and economy.” christiansen, SJ Civilta particularly attacked the Prosperity Gospel as a stream of popular theology opposed to Catholic social teaching as advanced by Pope Francis. Catholic-evangelical relations in the United States, however, are richer and more nuanced than the fearsome conspiracies Civilta described. Take, for example, the Evangelical Environmental Network. EEN is a nimble coalition of some 700 congregations. Whatever the issue, it has been quick out of the blocks with arresting public relations campaigns. Were gas-guzzling autos a threat to clean air? EEN offered America “WWJD,” the “What Would Jesus Drive?” campaign. Were animal species

threatened with extinction? Then an EEN spokesman would appear on latenight TV a wildcat draped across his shoulders. The National Religious Partnership for the Environment, which, besides EEN, included the National Council of Churches and the Coalition for the Environment and Jewish Life, was one of the many places where, as a staffer for the U.S. Conference of Catholic Bishops in the 1990s and early 2000s, I got to know evangelicals close up. When Cliff Benzel, representing EEN, led the partnership in prayer, I never failed to feel deeply united in prayer across denominational lines. In those years, Evangelicals for Social Action, led by Ron Sider, also fostered relations with Catholics. Its Crossroads programs, for example, partnered senior scholars with graduate students and invited Catholic scholars to help develop a body of evangelical social thought, which drew some of its inspiration from Catholic social teaching. World Vision, the international charity, was a bastion of evangelical life that invited Catholic input. World Vision’s president, Bob Seiple, invited me to speak to his board and his benefactors. Andrew Natsios, vice president for policy, asked for collaboration in teaching staff on how to shape policy statements along theological grounds. When Bob Seiple opened an international religious

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local World Vision policies in Latin America and Ireland were obstacles to smooth relations. Some Latin Catholics are still suspicious of “las sectas” and vice versa. U.S. bishops have sometimes had to remind evangelicals of Catholic sensitivities and Catholic parishioners of their ties to the local dioceses or Catholic Relief Services. I myself confess to having felt constrained when I testified to the United Nations on “Christianophobia,” because, while proselytism is central to evangelical life, I had to note that in majority Muslim countries it can become an occasion for persecution of historic Christian communities. Problems arise when those on either side, or both, force their partisan issues into social ecumenism or apply their political infighting skills to it. Activists need to be reminded of Blessed Paul VI’s counsel, “From Christians who at first sight seem to be in opposition, as a result of starting from differing options, (the church) asks ... an attitude of more profound charity which, while recognizing the differences, believes nonetheless in the possibility of convergence and unity.” Jesuit Father Drew Christiansen, former editor of America, is distinguished professor of ethics and global human development at Georgetown University. He serves on the seventh round of the United Methodist-USCCB dialogue.

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liberty lobby, the Institute for Global Engagement, I was there. IGE continues to work for religious liberty in some of the most difficult and remote situations in the world. It also sponsors The Review of Faith in International Affairs, a respected journal for which I serve as a consulting editor. Evangelicals have helped the Catholic Church at the highest levels. After St. John Paul II’s 1987 visit, the Billy Graham Association was the Vatican’s backdoor conduit to the Catholics in North Korea. Pope Francis’ meeting this year with U.S. President Donald Trump was made possible by American evangelicals after they met Catholic officials at the National Prayer Breakfast. I like to think that my encounters with evangelicals are akin to those of Pope Francis, who asked a blessing of Pentecostals in his native Argentina and forgiveness for persecution from the 800-year-old Waldensian Church. Evangelicals are fellow Christians with whom we are companions on the way. We enjoy relations of mutual esteem, collaboration and even, as I remember Cliff Benzel, Bob Seiple and Andrew Natsios, of deep Christian fellowship. Of course, Catholic-evangelical relations are not always or uniformly characterized by the kind of professionalism and Christian amity I have described. In some places most of the time and in others from time to time, there are troubled relations. For some years, for example,

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arts & life 23

Catholic san francisco | July 27, 2017

Ohio artist restores religious statues, stirs memories of closed parishes

Artist Lou McClung paints a statue of Mary in his studio at the Museum of Divine Statues in Lakewood, Ohio, July 18. He has restored dozens of statues, many from closed churches in the Diocese of Cleveland that are now displayed in the museum he operates.

He also wants to add art from the 15th and 16th centuries, the time period from which 19th- and 20th-century sculptors of the statues on display often drew inspiration for their work. The idea is to show the connection between the art and the statues that people so revered. For now though, McClung and volunteers will continue to operate the museum. It may not be a divine calling, but McClung thinks it’s not a coincidence that he’s overseeing a place where people find inspiration. “I don’t know how to say it. I think this is what I’m supposed to do. It feels kind of like a service. People have different focuses and ways they live their life. So this is one of the things I’m supposed to do,” he told CNS. “It’s exciting. It’s a lot of work. But every time I step in here and look around, I know that it’s worth it.”

faithful people serving the church and each other that will draw visitors and keep people engaged, he said.

Editor’s Note: More information about the Museum of Divine Statues is available online at http://museumofdivinestatues.com.

Dennis Sadowski Catholic News Service

LAKEWOOD, Ohio – St. Elizabeth of Hungary stands tall, the bread in her right hand, a gift to the poor, looks like it may have just come from the oven. The roses at her waist, visible from an opening in her cloak, are a symbol of God’s protection. The saint as depicted by a 19th-century sculptor has plenty of other companions. There is St. Christopher carrying the Child Jesus, St. Stanislaus, the martyred bishop of Poland, and St. Sebastian with arrows piercing his body, seemingly just recently. The statues are among dozens that have been carefully restored by Lou McClung, a professional artist, who has made it his vocation – and avocation – to preserve artifacts from closed churches in Northeast Ohio and elsewhere. He displays them in what is now a 7-year-old venture called the Museum of Divine Statues. The museum is housed in the former St. Hedwig Church, which served Poles in this west side, innerring suburb of Cleveland. McClung opened the museum six years ago with a small number of statues and artifacts. It has burgeoned to a thoughtfully designed exhibition space with more than 200 artifacts that include reliquaries, crucifixes, a monstrance from Germany and stained-glass windows. McClung told Catholic News Service he is driven by the desire to keep some of the artifacts from closed parishes from being forgotten or sold to far-off churches. Along the way he hopes visitors can enjoy and learn from them. And perhaps even be inspired. “I don’t care what brings them here as long as visitors get something out of it when they visit, that means something to them when they leave” said McClung, a graduate of the diocesan school system. “At the very least they can have a respect for people who live a Catholic life and have their beliefs.” McClung recalls seeing visitors from some of the diocese’s closed parishes who have rediscovered a statue of a saint they prayed before in years past. Others have stood silently as if in deep reflection on the life of a beloved saint. McClung said he envisions turning the museum into a fully professional operation with a staff of experts. Current exhibits already are interactive. Visitors receive a tablet they can use to scan QR codes to learn about the artifacts and the history behind them. Video screens guide visitors through the history of Cleveland parishes and other historical events. In addition, McClung is looking to develop multimedia stories about the ministry of women religious as well as the ethnic communities to which the closed churches were once home. It’s the stories of

(CNS photo/courtesy Lou McClung, Museum of Divine Statues)

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Formerly incarcerated youth and adults; families with incarcerated loved ones and Crime Survivors, Non-profit advocates and providers working with incarcerated people; law enforcement professionals, probation and corrections staff; victim services; educational; religious and social institutions; department of justice agencies; health services; housing employment and legal rights.

INVITE OTHERS TO JOIN!

This Re-entry Conference and Resource Fair brings together approximately 250 participants each year. Reentry discussions, opportunities and strengths, help us create new awareness, dialogues and learnings in this field. Make this event even bigger this year and invite others to join!