Bridge Magazine Spring 2013

Jesuit School of Theology of Santa Clara University (Berkeley campus) Volume 8, Number 1, Spring 2013 Bridging Theology and the Cultures of the World

Ever Ancient Ever New:

Vatican II and the Liturgy Also Inside: New St rat egic P lan

Quincea単era Revisted

El Camino Pilgrimage

Bridge Vol. 8, No. 1, Spring 2013

Jesuit School of Theology of Santa Clara University (Berkeley campus) Bridging Theology and the Cultures of the World

Contents FEATURES

El Camino Pilgrimage . . . . . . . . . . . . 8 Vatican II & the Liturgy . . . . . . . . . 10 Diaconate Ordination . . . . . . . . . . 13 New Faces on Campus . . . . . . . . . 14

DEPARTMENTS Editor’s Note . . . . . . . . . . . . . . . . . . 2 Dean’s Message . . . . . . . . . . . . . . . . 3 Letters to the Editor . . . . . . . . . . . . 7 Profile in Ministry . . . . . . . . . . . . . . 16 Faculty News . . . . . . . . . . . . . . . . . 17 Alumni Updates . . . . . . . . . . . . . . . 19 The Bridge is the semi-annual magazine of the Jesuit School of Theology.

The Jesuit School is a theological school faithful to the intellectual tradition and the apostolic priority of the Society of Jesus: reverent and critical service of the faith that does justice. The Jesuit School achieves its mission through the academic, pastoral and personal formation of Jesuits and other candi­dates for ministry, ordained and lay, in the Roman Catholic Church. The Development Department produces the Bridge.

Editor: Catherine M. Kelly DESIGN AND LAYOUT: Molly McCoy Photographer: Carlo Perez BOARD OF DIRECTORS William Barkett Thomas Bertelsen Betsy Bliss Louis Castruccio Most Rev. John Cummins Allan Deck, S.J. Jacqueline Doud Rev. Virgilio Elizondo Michael E. Engh, S.J. Katherine Enright Sr. Maureen Fay, O.P. John Feerick Leo Hindery

Loretta Holstein Mark Lewis, S.J. Most Rev. Robert McElroy John McGarry, S.J. Edison Miyawaki John Nicolai Stanley Raggio D. Paul Regan J. David Schemel Martin Skrip Thomas Smolich, S.J. Michael Tyrrell, S.J. Very Rev. Michael Weiler, S.J.

Jesuit School of Theology 1735 LeRoy Avenue, Berkeley, CA 94709 Tel: 510-549-5000, www.scu.edu/jst

2

jesuit school of theology

Note

E d i t o r’ s

Quinceañera Revisted . . . . . . . . . . . 4 JST’s New Strategic Plan . . . . . . . . . 6

“Ever ancient, ever new” is the theme of this issue. Professor Paul Janowiak, S.J. references this quotation from St. Augustine when he examines the impact of the Second Vatican Council on the liturgy, in the second of our four-part series on the influence of the Council on various fields of theology. Daniela Picazo (M.Div. 2012) revisits the origin, meaning and current counter-cultural possibilities of the Quinceañera rite, which if celebrated properly can empower young women with a sense of self-determination, a call to Christian discipleship, and a broader scope of options for their futures. Laura Becke (M.Div. 2007) reflects on her pilgrimage of body and soul along the ancient path of El Camino de Santiago de Compostela. Ever new includes Dean Massaro’s announcement of JST’s 2012–2017 Strategic Plan; alumnus Rev. Peter Loy Chong’s (S.T.D. 2012) appointment as Archbishop of Suva, Fiji; and the Bridge’s introduction of new board members and staff, and a Letters to the Editor section.

Catherine M. Kelly (M.Div. 2006) Editor editor@jstb.edu

COVER: Altar platform, St. James Cathedral, Seattle, WA. The reformed rites of Vatican II call for a change in the focus of liturgical action to the gathered assembly. Placing the altar in the center encourages full participation [of the laity] in the liturgy (Stephen Lee, Architect). Photo courtesy of St. James Cathedral.

d e a n ’ S M E SSA G E

Charles Barry, SCU

I am very pleased to offer this, my first message as dean of the Jesuit School of Theology ( JST) to readers of the Bridge.

My friends and family back on the east coast often ask me, as a newcomer to the west coast and to JST, for an update on how I am adjusting to the new environment.

The most frequent questions I encounter are: “How would you describe your new school?” “What kind of place is JST?” Now, I have always been known as a fast talker, but my response to these two particular questions rolls off my tongue especially quickly. Before even a nanosecond elapses, I invariably blurt out adjectives such as “vibrant” or “lively.” There may be other ways of answering those questions, particularly if the person seeks information about, say, the size of the institution or the climate in Berkeley. But I love starting my account of my first months as dean with a report on the extraordinary energy level at our theology center.

Those who know JST hardly need an explanation of what this looks like. There is something intrinsically exciting about the exchange of informed theological ideas. After all, when we speak deliberately about the deepest values we hold and the most profound truths that guide our lives, we invest much of our very identities in that dialogue. It is a chance to learn and to grow — an opportunity that comes with a certain amount of risk, but always with the promise of a greater knowledge of God, of oneself and others.

Among my favorite moments of a typical week here include when students begin to empty out of the two classrooms that occupy part of the second floor of the JST building.

I make it a point to linger when I can to overhear the conversations after classes that are held just a few yards from my office. From a decade and a half of experience as an ethics professor, I am quite familiar with the “hallway and stairway dynamics” that unfold after a particularly lively class. Theological points are still being debated, arguments re-phrased, and plans for further conversation proposed. That animated hallway chatter is priceless!

But, of course, these moments are only a microcosm of the countless hours of quieter reflection and less boisterous theological progress that goes on over coffee in the lounges of our school building, in the GTU library, during study sessions in student housing, and in faculty offices late into the night. Students and faculty alike share ideas, hone theological insights and bring them into dialogue with the realities of our struggling world.

What a privilege it is to be in a position to support the excellent theological education that generates such vibrant conversation! All members of the JST community lend support for this noble enterprise in their own way: as teachers, administrators, staff members and as alumni, student mentors and benefactors to our school. Whatever we contribute to the activities of JST, one benefit we all can derive from the life of the school is feeling that veritable “shot of adrenaline” associated with serious theological debate.

JST adopted a new Strategic Plan (see article on pages 6–7) with the purpose of advancing the mission of the school in a changing world. The very core of that mission is to foster the richest possible variety of theological conversations in the coming years.

Thomas Massaro, S.J. Dean

BRIDGE spring 2013

3

Quinceañera

Revisited

Daniela Picazo (M.Div. 2012)

My pastoral project was directed toward the Quinceañera, a traditional Catholic celebration within the Latino/a community that takes place when a young woman turns 15. It is a rite of passage from childhood to adulthood that involves a Mass and fiesta with family, Godparents, and friends. Though deeply rooted in faith and tradition, the modern Quinceañera is often characterized by an extravagant consumerism that can overshadow the deepest meaning of the celebration.

With this concern in mind, while serving at St. Mark’s Parish in Richmond, CA, I developed a three-session catechetical workshop in which the Quinceañeras and their parents have the opportunity to reflect upon the spiritual, communal, educational, and health-related dimensions of the teenagers’ lives in preparation for this important rite of passage. The workshops seek to help the young women nurture a vital faith life and see themselves as agents of their own futures. The objective is to convey that becoming a woman is about much more than the perfect dress, the lavish party, extravagant presents, a boyfriend, or the anticipation of leaving home in a few years. According to the Church, the Quinceañera is about responsibility for one’s choices, a growing relationship with God, and the wise use of freedom.

After briefly considering the historical, liturgical, and cultural aspects of the Quinceañera, I offered an overview of the workshops and concluded by suggesting that if celebrated correctly, the Quinceañera can be a deeply counter-cultural rite, empowering the young woman with a sense of self-determination, a call to Christian discipleship, and a broader scope of options for her future.

Origin of the Quinceañera

Rites of passage for young men and women were popular celebrations within the Meso-American tribes, possibly the Toltecs and Mayas. This kind of rite also took place on the Iberian Peninsula. It is possible that the Spanish conquistadores carried this tradition with them to Meso-America, and that the missionaries may have approved this practice because of its similarity to the Catholic rites of initiation and marriage. On the Iberian Peninsula, elaborate rituals to symbolize the rite of passage of baptized teenagers were based in the ancient Mozarabic rite. These rituals incorporated specific references to the Christian initiation tradition and followed the celebration of Holy Communion at Mass.

The rituals were integrated into popular religious practice following the suppression of the Mozarabic rite.1

Approved Order of Blessing for this Practice

The Quinceañera is a traditional blessing within Latino popular religion, and is common in some Central and South American countries, and the Caribbean. In the United States, it developed as a non-official “liturgical

4

jesuit school of theology

rite” regulated in certain dioceses with “specific norms and guidelines.” Due to the absence of any official rite, celebrants spontaneously created prayers and rituals for the occasion. In 2007, the full body of U.S. bishops approved an official “Order for the Blessing of the Fifteenth Birthday” to be used in the liturgy throughout all U.S. dioceses.2 The rite is meant to strengthen the identity of the Quinceañera within the family and the community and to affirm the gift of women as “blessing to the Church.”

The Celebration Can Become Extravagant

The ever increasing availability of material goods has significantly affected the basic shape of the celebration.

The Quinceañera now entails spending vast amounts of money in a manner similar to the planning of the Sacrament of Marriage. Families often save for many years in order to be able to celebrate the Quinceañera of their daughter, granddaughter, niece, or cousin.4 Ultimately the cost and extravagance of the celebration may go well beyond the families’ means while the deepest significance of this beautiful celebration is lost.

Quinceañera Kelly Lopez and her family. Quinceañera dress.

Kelly receiving the Eucharist at her Quinceañera Mass.

Photos by Jeremias Vargas.

First Day

The first workshop is directed to the Quinceañeras and their parents, giving them the opportunity to reflect together on the true meaning of the celebration. This workshop uses an interactive method of questions and answers to encourage the young women to engage both in self-reflection and sharing with their families. It focuses on how the Church desires to celebrate this rite of passage and what it means to become a woman.

Second Day

The second workshop involves only the Quinceañeras, and invites them to imagine themselves in 10 years.

They reflect on the spiritual, relational, professional, and health-related dimensions of their lives while also considering what they can do now to achieve these dreams.

Third Day

The third workshop is also directed solely to the Quinceañeras and raises the question of how God participates in the realization of the dreams and aspirations articulated in the second workshop. Here I suggest that through the practice of traditional, often familiar forms of daily prayer, monthly reconciliation, Mass attendance, praying of the rosary, seeking intercession of the saints, reading the Bible, and listening to Christian music, the young women may come to a deep awareness of the presence of God in their daily lives and in the realization of their dreams for the future.

Conclusion

If celebrated with pastoral sensitivity, the Quinceañera can be deeply counter-cultural by preparing young women to resist the pressures of those aspects of the culture which are not life-affirming. As the U.S. bishops assert, “in a culture where machismo is still evident, the choice by a young Hispanic woman to celebrate her 15th birthday in the Church offers a host of possibilities for

her and the parish. If the young women are received with understanding and a willingness to meet their needs, the celebration of the Quinceañera can be a ‘teachable moment’ for the parish.”5 Our young Catholic women have respectable dreams that deserve our attention. By encouraging them to voice what is deep within in their hearts, and assuring them that God is with them every single moment of their lives, we show the Quinceañeras that we care for and believe in them, and in a unique way, that God loves them. Celebrating the Quinceañera in this way opens up a sacred space wherein young women may dare to dream, to plan, and to act decisively to make these dreams a reality.

1 United States Conference of Catholic Bishops, Committee on Divine Worship, Fifteen Questions for Quinceañera, (Washington DC: United States Conference of Catholic Bishops, 2008), no. 2.

2 Ibid., no. 7.

3 Ibid., no. 14.

4 Ibid., no. 12.

5 Ibid., no. 9.

BRIDGE spring 2013

5

Introducing JST’s New Strategic Plan Rev. Thomas Massaro, S.J. Dean & Professor of Moral Theology

Conventional wisdom has long suggested

that it is impossible to reach a new destination without a roadmap. In the 21st century, of course, we should expand this point to include not just old-fashioned maps but also MapQuest assistance or, more commonly nowadays, a GPS device, even one with those nifty voice commands for where to turn and how far to proceed.

The Jesuit School of Theology of Santa Clara University ( JST) recently acquired a most helpful roadmap of its own to guide its path in the coming years. At the JST board of directors meeting on September 28, 2012, the assembled board unanimously approved an ambitious plan of JST initiatives that will unfold over the next five years.

Themes The 2012 to 2017 Strategic Plan for JST develops, in narrative form, the inspiration for the mission and vision of our school, and contains some apt reflections on the means of implementing this mission. The opening paragraphs of the plan cite the documents of recent General Congregations of the Society of Jesus, in affirming the importance of themes that will be familiar to any member of the JST community: the service of faith, the promotion of justice, and the crucial dialogue of religion and culture today. The educational mission of JST flows directly from these central themes.

Criteria The strategic plan identifies the core criteria for implementing the vision and mission of the school as: 1) building on our heritage; 2) solidifying our financial base; and 3) deepening our integration with Santa Clara University. Friends of JST will readily recognize the salience of these three items at this particular moment in the school’s history.

6

jesuit school of theology

Dean Massaro at Santa Clara University’s Adobe Lodge.

Photo by Charles Barry, SCU.

Goals Even in the few months since the adoption of the strategic plan, the implementation phase is well underway. JST is already making considerable progress towards the goals to which we are fully committed: enhanced fundraising, improving academic excellence, attaining higher enrollment levels, undertaking new intercultural initiatives, and much more. I am particularly pleased to see how closely and consistently our newly adopted goals for JST line up with the strategic plan adopted just a year earlier by Santa Clara University.

In 2011, the University’s Board of Trustees identified five core goals. Among them are excellence in Jesuit education, enhanced global engagement, fostering academic community, social justice and sustainability — items which strongly and felicitously overlap with the latest JST strategic plan. The already evident synergies between the two campuses are growing ever stronger.

Accountability The document charts a series of 1) priorities, 2) goals, 3) initiatives, 4) tactics, and 5) metrics for the attainment of these objectives. Notice how that list of five elements moves from the most general to the most concrete, with increasing specificity from the first to the fifth item. The text of the plan identifies “point persons” and “timelines” for some of the items. Emphasizing accountability and tracking our progress over the five years covered by the strategic plan will be critical to our success. Yes, the plan is ambitious and contains “aspirational” elements, but it is also eminently realistic in its assessments of what the JST community can expect to accomplish as it meets the likely challenges of the years ahead.

When I arrived at JST in early July to serve as dean, I quickly realized that I had inherited a great treasure.

A preparatory committee had already assembled a fairly detailed draft of the strategic plan. In fact, in the very first hour when I moved into the office of the dean, I noticed a paper-clipped document labeled “Draft Ten” sitting next to the computer of my predecessor, Kevin Burke, S.J. During the early weeks of the transition, Dean Burke explained in considerable detail the loose ends and missing pieces of the plan that still required some work. By mid-September, with the brainstorming and wordsmithing assistance of faculty, staff, students and members

of the board of directors, I had completed work on the 15th and final draft. The board member who offered the greatest assistance was Stan Raggio. I thank him for his invaluable advice and wise counsel.

Perhaps the best advice I have received in recent months is that the strategic plan must not be allowed to sit on a shelf, merely gathering dust, but must become an operative set of day-to-day priorities and guidelines for the school. I could not agree more heartily. I have actually re-arranged my workspace in the dean’s office so that a copy of the finished strategic plan occupies a central spot on my desk, staring me in the face just about every minute of the day. I am not likely to forget its firm aspirations and new commitments for excellence in theological education.

I look forward to reporting regularly to JST alumni, donors and friends on steady progress towards the impressive and well-chosen goals articulated in our new strategic plan.

The prospect of rolling up our sleeves and implementing the strategic plan, after months of preparatory work and drafting, genuinely excites all of us at JST. With the help of faculty, staff, students, benefactors, and the entire JST community, I expect to meet and even exceed the goals spelled out in this wonderful strategic plan. With the promise and focus it provides, JST will be of even greater service to the people of God in our rapidly changing world.

Le t t e r s t o t h e E dit or Vatican II & Moral Theology As a 2001 recipient of a Master of Theological Studies degree, I appreciate deeply the essay by Dean Tom Massaro, S.J., “The Impact of Vatican II on Moral Theology.”

Having written my master’s essay on “Sociality, Spirituality and Justice,” I am especially intrigued by Massaro’s use of the word “relationality.” Having written that sociality is a constitutive dimension of our humanity, I have since become acutely aware that relationality is at the core of the faith that does justice.

At 81, a resident of an assisted living facility, I am now in my third year of leading a monthly program for my fellow seniors, our Socrates Café a part of the University of Wisconsin-Stevens Point “Learning Is For Ever” (LIFE) program. We go beyond the Socratic

injunction to “Know thyself,” endeavoring to know the otherness of one another, this knowing being an instance of loving and being loved.

— Ray Stroik (M.T.S. 2001) Stevens Point, WI Vatican II at 50 As someone who was actually at the opening of the Second Vatican Council, I was delighted to read the fall 2012 edition of the Bridge. The pictures of Pope John XXIII, John Courtney Murray, S.J. and Francis A. Sullivan, S.J. brought back memories of seeing them in person in Rome in those heady days.

I look forward to JST’s Vatican II lecture series, which features a terrific list of speakers and topics.

— Jim Purcell Los Gatos, CA

I am pleased to introduce a new section of the Bridge magazine, Letters to the Editor.

We invite you to write letters in response to articles. We may edit letters for style, clarity, civility and length. Submit to editor@jstb.edu or Bridge Editor Jesuit School of Theology of Santa Clara University 1735 LeRoy Ave Berkeley CA 94709

BRIDGE spring 2013

7

El Camino de Santiago de Compostela:

A Pilgrimage of the Body and Soul Probe me, God, know my heart; try me, know my thoughts... and lead me along an ancient path.

(Psalm 139: 23–24) The Camino de Santiago de Compostela, or the Way of Saint James, is an ancient pilgrimage path that countless Christians (and non-Christians) have walked for well-over 1,000 years. If you have heard of the Camino, you may know that there are many different “ways.” This past summer, I hiked the Camino Frances, the French Way, which is an 800-kilometer (500-mile) pilgrimage path that starts in southern France in the village of St. Jean Pied de Port and concludes at the pilgrim site of Santiago de Compostela in Galicia.

Seeking a deepening in my relationship with God and sacred time for reflection, vocational discernment, and prayer, I set out on a journey of self-discovery and spontaneous adventure, accompanied solely by the prayers and intentions of my dear friends and family. Following yellow arrows and conch shells (the symbols of the Camino) and hiking in time to the ancient rhythms of the Way, I traversed the daunting Pyrenees into Spain and trekked through countless fields of wheat in Basque country. I journeyed across Navarra, through seemingly endless vineyards in La Rioja, alongside fields of wildflowers in Castilla y Leon, and finally to Santiago de Compostela where the remains of the apostle Saint James were discovered.

There is a deep sense of connection and community that forms very quickly among peregrinos (pilgrims) along the Camino. Pilgrims look out for each other,

8

jesuit school of theology

share what they have, and are quick to offer any advice, support, or help that they can. Walking the Camino is an experience of mystical community. Pilgrims often part wishing each other, “Buen Camino,” with a sense of shared purpose, not knowing when or if their paths will cross again. There are some pilgrims you seem to keep running into, and others you meet once and you never see again. There are still others with whom you choose to walk, weathering the storms of the Camino together.

The Camino is an experience of letting go: letting go of the things you do not need or physically cannot carry (particularly because you have to carry all of your belongings wherever you go), letting go of outcomes or destinations, and letting go of the ways of being that no longer serve you in your life. At the same time, the Camino is about embracing whatever twists and turns life throws at you, embracing your fellow pilgrims whoever they may be, and embracing the simplicity of life as a pilgrim.

For me, the Camino was a daily exercise in the Ignatian principle of finding God in all things. It was a 30-day journey of seeking to encounter Christ in the beauty of nature around me, in my fellow pilgrims and the locals with whom I crossed paths, and in myself.

As a graduate of Marquette University and the Jesuit School of Theology, I was well-versed in seeing Christ in others and in things outside of myself. However, it

was more of a challenge to find God within myself. I felt God’s presence, but where did I see God in me?

Least of all did I expect to find God through my feet.

While walking the Camino, I was struck by how fiercely I was forced to embrace the fullness of my humanity in both body and spirit... how deeply embodied the experience was. Tertullian came to mind: the “fleshiness of humanity must be taken seriously...” on the Camino. My feet were the object of much more love and attention than ever before. As a pilgrim, you caress them and obsess over them. Are there new blisters? Should I use more anti-friction cream? One pair of socks or two? I developed a deep respect and reverence for my feet and the rest of my body. I often meditated on Psalm 139: “You formed my inmost being; you knit me in my mother’s womb. I praise you, because I am wonderfully made; wonderful are your works!” (Psalm 139:13–14). The intricate designs and innerworkings of the human body are unmistakable imprints of God’s handiwork. Without my physical body, walking to Santiago would have been impossible.

Not only was my awareness of my own physical being heightened, but also my collective awareness of the frailty of all who walked the Way. My most intense, palpable experience of communion with Christ was at the Ermita de San Nicolas near Itero del Castillo. A scruffy, bearded man knelt down and propped a weary, pained pilgrim’s foot upon a pillow. With balm-covered hands, this humble man massaged the pilgrim’s aching feet and legs. I felt I was watching Christ washing one of his disciple’s feet and that I was in the presence of Jesus himself — Love Incarnate. More than an act of genuine hospitality, it was a gesture of unbridled love.

Sitting in the cathedral in Santiago de Compostela in front of the golden image and relics of St. James, I felt that I was in the presence of the Holy, that each step I took had brought me closer to this place of holiness. My dear friend Maureen’s blessing had carried me through the tough moments: “May each step bring you closer to the Holy.” My heart was full and I felt humbled: grateful for the people I had met, the experiences I had had, the beauty I had seen, the trust I had gained that all would be well, that things would work out one way or another, that all I truly need would be provided. The day-to-day life on the Camino confirmed this as I always had food to eat, friends to commune with, and a bed to sleep in.

I was left with a true spirit of gratitude and the hope of carrying this deepened trust in God home with me.

The Camino did not end in Santiago for me. I carry it now in my heart and continue walking the Camino of my life, striving to live the journey of the Gospel with every step in my everyday, ordinary life.

Previous page: Laura’s pilgrim’s passport, stamped at each stop along the way.

This page top to bottom: Laura near Melide; humble man massaging pilgrim’s feet; Laura and fellow pilgrim at their destination: the Santiago de Compostela Cathedral. Photos by Laura Becke.

BRIDGE spring 2013

9

10

jesuit school of theology

Previous page: Post-Vatican II Mass celebrated at St. James Cathedral, Seattle, WA. Note the faithful’s full, conscious and active participation in the Mystery. Photo courtesy of St. James Cathedral. This page: Tridentine (pre-Vatican II) Mass celebrated at St. Josaphat Catholic Church, Detroit, MI. The presider/intermediary is busy about his own ministrations, with his back to the people, speaking in hushed tones. Photo courtesy of St. Josaphat Church.

Rev. Paul Janowiak, S.J. Associate Professor of Liturgical Theology “O Beauty ever ancient, ever new!”

St. Augustine’s mystic exclamation about the God who seeks us relentlessly, who loves with such abandon, even when we are always tempted to seek our refreshment elsewhere, is such a fitting way to continue the discussion Dean Thomas Massaro, S.J. began in the last issue in honor of the 50th anniversary of Vatican II. One area that we have all experienced so profoundly is the reform of the Roman rite, articulated in Sacrosanctum Concilium, the “Constitution on the Sacred Liturgy,” the first document that auspicious gathering approved. In tune with Fr. Massaro’s own reminder to us and an important context for understanding what it meant for us as John XXIII “opened the windows to allow some fresh air to move in the Church,” we cannot underestimate the importance of personal encounter of participants from all over the world with such varied and rich worldviews. In short, this was no ordinary Church meeting or Vatican gathering of insiders to clarify and maintain the status quo of this ancient and venerable Church. Rather, the Jesuit Karl Rahner articulated the great grace and context of this Vatican Council as the first manifestation of “the world Church” rather than a European-centered community of faith, a societas perfecta, a “perfect society” which stands aloof from the world and speaks and acts from there.

Yet, we also miss the context of this momentous reform of our worship if we think that the bishops sat down with an empty slate and started from scratch. The Constitution did not spring ex nihilo from the Council. The Holy Spirit’s way of proceeding here was organic and involved a variety of trajectories which all seemed to converge in the mid-20th century to give birth to this first document of Vatican II, which has profoundly shaped how we encounter the living God, “ever ancient and ever new.”

First, there was re-discovery of ancient texts of the Church that described early liturgical rites, particularly

of the Eucharist. Despite the years and layers of time, we know their structure and rhythm, which revealed a pattern of worship that has stood the test of time, what the Anglican theologian Dom Gregory Dix described in the 1940’s as the “four-fold shape of the liturgy,” the taking, blessing, breaking and sharing rhythm we know so well. We are invited “into the pattern of these good things,” Justin the Martyr described in his Apology to the Roman authorities in the second century, “. . . And this food is called Eucharist by us”. . . .(1 Apology, 65–67).

This ancient pattern then became the foundation for refreshing the sacred rites ever new: A community gathered as one body, praise and thanks centered around the hearing of the shared text of the community’s scriptures, prayers of intercession for the needs of the world and the local community, gifts of bread and wine broken and poured out and shared in abundance.

Such a gathering to celebrate in dynamic memory what Jesus did with his beloved on the night before he died led Dix to make the simple, but amazing observation: “We have found nothing better to do than this,” in grief and in joy, in solemnity and in utter simplicity. This time-honored vessel stands true today, “through him, with him and in him, in the unity of the Holy Spirit, to the Father’s glory and praise.”

But there was more. The “return to the sources” movement in Europe in the preceding decades also told us that the liturgy had always evolved and expressed the needs of the age in which it was celebrated, be it the rich metaphors of the Patristic catecheses for new members; the noble simplicity of a common Roman rite to shape an empire; Scholastic descriptions in a time of natural philosophy and renewed Aristotelian categories; and the need to establish a Catholic piety over and against a Protestant one after the Reformation. All of these were an expression of the real world of its time. Most people forget that the BRIDGE spring 2013

11

Council of Trent vigorously discussed the vernacular language and communion under both species. Many bishops wanted these; however, the need not to appear “wrong” in front a perceived adversary and the weary desire to put an end to the violent tenor of theological arguments understandably argued for a call to end all speculation.

The important point for us today is that such inquiry led these Catholic scholars to the growing notion that the liturgy, “ever ancient” was also “ever new,” responding and adapting to the longings and truths of the age. In the midst of it all, there was a deep personal hunger and thirst of a world after the horrors of war and holocaust: how does this worship feed our souls and draw us into union with Christ, who is victorious over all sin and death?

We especially have the work of French, German, and American Benedictines to thank for this depth dimension.

All this study and pastoral concern emphasized that the whole community, gathered in worship, was a sign and symbol of union with Christ himself, a participation in his very life. Vibrant, embodied worship was the surest and most authentic sign of the tradition that Eucharist was not simply a rite done for those who had no access to the Mysteries, but is an identity-making event that reveals “the real nature of the true Church” (SC#2), a sacramental communion with God and one another (LG#1). In addition, the re-discovery of the simplicity of Gregorian chant that the whole community could sing, rather than complex polyphonic melodies reserved for specialists, also led to aspects of the Vatican reform of the liturgy we know so well today. So the movements toward reform were both conservative and profoundly progressive, the fruit of historical, biblical, and theological flourishing.

We can see, then, how the focus upon the assembly’s participation in the Mystery instead of their observing intermediaries at work and simply receiving (or not) the product of priestly work, is at the heart of the liturgy we received from the Council. Even more, the Council began to see on many levels that Church unity need not always bow to uniformity, and this became a central theme in all the documents, but especially regarding the sacred liturgy.

The dialogue already begun with a multicultural gathering of bishops was important, but the richness they brought of the pastoral concerns of their people at this time stirred their courage. The “perfect society” was coming down from the pedestal and entering, like Christ, into the incarnate world to be “the visible sacrament of this saving unity” (LG #9), in which all are sent to be “leaven, salt, and light” (LG, Ch. IV).

In other words, the Eucharist is not something we get, but expressive of the Body of Christ we are, something we do together, that feeds and quenches our deepest longings. But even more, the document says that this

12

jesuit school of theology

reform has startling “ecumenical” even “inter-religious” dimensions: “to adapt more suitably to the needs of our own times” that call for greater unity among all who believe in Christ and to invite all of humanity into this communion in some real and tangible way so that, as the document says, the liturgy can “make the work of our redemption a present actuality,” and that we can be seen to be what we claim to be: shaped by the mystery of Christ and called into a holy and reconciling communion, instead of a sign of division in the world (SC #1–2).

The Spirit’s freedom is apparent throughout, because the Council Fathers chose to proceed with the reform of the liturgy (voting 2,147–4!), even though all who were there had themselves only celebrated a Tridentine rite they had inherited from generations before them! And it was clear that this would be a process, an unfolding that was tested and tried through practice, even encountering trial and error. What gets in the way of the deep, ancient structures of the rite needs to be cleared away, they would say, so that the shape of the liturgy could be experienced and understood by everyday worshipers — and not simply by liturgical experts or by a presider busy about his own ministrations, with his back to the people and speaking in hushed tones. The texts and rites of this “ever ancient and ever new” liturgy were to be restored so that “they clearly express the holy things they signify and that the Christian people, as far as possible, are able to understand them and to take part in them fully, actively, as befits a community” (SC #21&34).

So the liturgy is not a passive and immutable rite entrenched in stone. God’s sharing of the communion between Father, Son, and Holy Spirit has entered into the very dynamism of the liturgical gathering. Relationality, dialogue, and participation shape not only “the pattern of these good things” but our whole life together as a Church and a renewed humanity. “Real presence” can then take on a richer, sacramental sense of communion.

The document says that Christ is present in four distinct, but not separate, eventful modes: (1) in the gathered Body, praying and singing; (2) in the bread and wine, broken and poured out and shared in communion; (3) in the presider of the assembly, who gathers the community in communion as Christ is Head of the Body; and newly emphasized, (4) in the Word proclaimed and preached in the midst of this people. (SC #4) All of these modes are personal and “body forth” Christ, which is why the Council’s reform would say that the main signs and symbols should be transparently real and abundant. The “matter and form” of the sacraments count — but not as a minimal rule for legality, but because by being immersed in them we participate in the very action of Christ, whose multivalent presence flows through these rites.

Such sacramental praying draws us into the “heavenly liturgy” (SC #8), where we sing with all the heavenly hosts: “Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory.” Tapping into that wellspring, . . . . the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which the Church’s power flows. (SC #10) For those readers old enough to remember the Tridentine Mass, as beautiful and solidifying as it was for centuries, the summons to commune and offer praise “with full heart and mind and voice” and to join the flow of this wellspring of grace was not immediately apparent for those who read their missals, knelt quietly, and perhaps said a rosary or other devotional prayers on their own.

There was also the mandate to re-do the lectionary into a three-year cycle. Appropriating the best of biblical scholarship of the time, new texts from the Hebrew scriptures were added which had been rarely heard in the assembly, as well as Gospels read and preached over the course of a year and set among two other texts, all so formative of our post-conciliar life as Catholics. It also asked for the best of music (SC #112–121), of art and architecture (#124–28), and the establishment of

commissions throughout the world to adapt these rites to the customs and culture of the local Church that celebrates them (#38, 44–5). All this, we know, has been trial and error; we have stumbled in some ways and blossomed in others. Liturgy has so much potential to shape us. I believe we know this in our bones, because our praying has cultivated our true baptismal identity.

So the document insists with great courage: The Church earnestly desires that all the faithful be led to that full, conscious, and active participation in liturgical celebrations called for by the very nature of the liturgy. Such participation . . . is their right and duty by reason of their baptism.

In the reform and promotion of the liturgy, this full and active participation by all the people is the aim to be considered before all else. (SC#14) The question remains for us: will we go deeper into these Mysteries, which express our true identity, or will we leave them as a battleground for historical and ecclesial experts to use as a litmus test of our preferred form of orthodoxy? I prefer to go back to the original wellspring, the sacred treasure entrusted to us, pure gift poured out, “ever ancient and ever new.”

N E W D E ACO N S

Back row (left to right): Rev. Thomas J. Massaro, S.J. ; Rev. Steven Dillard, S.J.; Most Rev. Patrick McGrath, Bishop of San Jose; Rev. John McGarry, S.J.; Rev. Michael Engh, S.J. Newly ordained deacons (dressed in all white — left to right): Phillip Alcon Ganir, S.J.; James T. Donovan, S.J. ; Philippe Komi Habada, S.J.; Jun-seong Park, S.J. ; Raul Navarro, S.J. ; Patrick Gilger, S.J. ; E. Joseph O’Keefe, S.J.; Matthew Kunkel, S.J.; William Noe, S.J.; Glen Matthew Butterworth, S.J.; Oh-chang Kwon, S.J. Photo by Derek Vo, S.J. BRIDGE spring 2013

13

The Bridge welcomes and introduces three new board members and four new staff members.

New Faces on Campus Board members Rev. Allan Figueroa Deck, S.J. is the Charles S. Casassa Chair of Catholic Social Values and Professor of Theological Studies at Loyola Marymount University.

A Jesuit for 50 years, Father Deck has served in a number of academic, administrative and leadership positions.

As a newly ordained priest he was parish administrator of our Lady of Guadalupe Church in the Delhi barrio of Santa Ana. He was named first diocesan Director of Hispanic Ministry for the Orange Diocese. After teaching at JST where he founded the lay ecclesial ministry formation program in Spanish called the Instituto Hispano, Father Deck went on to found and serve as first Executive Director of the Loyola Institute for Spirituality in Orange, CA. In 2007, he was called to serve as first executive director of the Secretariat of Cultural Diversity in the Church at the United States Conference of Catholic Bishops in Washington, DC. He is a member of the board of directors of the Woodstock Theological Center at Georgetown University and trustee emeritus of the University of San Francisco. Father Deck has authored two books, edited five others and published more than 50 articles and chapters in books on pastoral theology, Hispanic ministry, Catholic Social Teaching, spirituality, and faith and culture.

Jacqueline Powers Doud served for 11 years as the first lay president of Mount St. Mary’s College and was also named its first president emerita. With more than 35 years of experience in senior administration, following nine years of teaching experience in French, humanities and education, Dr. Doud has been a

14

jesuit school of theology

consultant for many colleges and universities, has extensive accreditation experience having served on and chaired numerous accreditation teams, and currently serves on the board of visitors of the Claremont Graduate University, the board of The Thomas and Dorothy Leavey Foundation and the California Student Aid Commission. She earned a B.A. in French from Mundelein College in Chicago; an M.A. in French literature from UC-Berkeley; and a Ph.D. in higher education from Claremont Graduate University.

Dr. Doud co-edited President to President: Views on Technology in Higher Education.

J. David Schemel is active in a variety of real estate ventures in the Bay Area, Sacramento and Fresno.

He has extensive experience in residential development and has completed many land subdivisions in the San Francisco Bay Area and Sacramento. Schemel is the managing member of Vista Marin, LLC, which owns and manages commercial properties in Northern California. Schemel also is the managing member of David Schemel Development and Investments, LLC. It is an ongoing LLC charged with owning and operating several real estate ventures in Northern California and Florida. Mr. Schemel has extensive experience in property acquisition, the development process, including entitlement processing, construction, financing and project marketing. Mr. Schemel earned a B.A. from Tulane University, and an M.B.A. from University of San Francisco. He has been a California real estate broker since 1992. He and his wife Leslie have three children.

Staff Kristin Aswell is the new assistant dean for development and external relations, and JST webmaster. She came to JST in 2010. Prior to moving to California, she taught in public secondary schools in Illinois and Maryland and served on the Executive Council of the Northern Illinois American Association of Teachers of French. She received her B.A. in French Literature and American Studies and M.A. in French Literature from the University of Notre Dame and her M.Ed. from DePaul University. In this role, she hopes to renew JST’s outreach to alumni.

Lisa Maglio Brown is JST’s new senior administrative assistant to the dean. Lisa brings almost 30 years of experience in law, most recently at Trombadore Gonden Law Group in San Francisco. She previously held positions as an attorney in large law firms as well as serving as an attorney for the federal government in Washington, DC and as a deputy city attorney for the City and County of San Francisco. She has also served on a variety of advisory boards and has engaged in many charitable works and volunteer efforts in her home town of Moraga. A graduate of Saint Mary’s College, Notre Dame, IN, Duquesne University and Antioch School of Law, Lisa is keenly dedicated to social justice and eager to support the mission of JST. Shelly Wolf Servatius is JST’s new assistant dean for finance and administration. Shelly brings over 10 years of experience in higher education administration, most recently at the Department of Education of Santa Clara University. She previously served at the University of Washington in several capacities: as admissions counselor, as program manager within the College of Engineering, and as program coordinator within the Center for Technological Entrepreneurship. She has demonstrated skills in accounting, event planning, grant administration and facilities management. Her proven success as a budget manager and coordinator of grants and special projects makes her an especially fine fit for this important position at JST. Shelly has a master’s degree in Higher Educational Administration. She is part of the dean’s core administrative team, playing an important role in the financial stewardship of our school.

Cecilia Titziano is the new director of the Instituto Hispano, which celebrates its 25th anniversary in 2013. “I am originally from Bolivia, and a second-year doctoral student at the Graduate Theological Union. I am married with a five-year-old daughter. I bring 20 years of experience working among diverse communities from the Andes in South America to the Central Valley in California; from grassroots faith-based community organizing to directing the social justice ministry at the Diocese of Stockton. As director of the Instituto Hispano, I am committed to providing excellent ministerial formation to Latina/o ministers, strengthening relationships with dioceses, and exploring alternative modes of delivery to make the Instituto more available to the Latina/o community.”

Previous page left to right: Rev. Allen Figueroa Deck,S.J. Photo by USCCB. Dr. Jacqueline Powers Doud. Photo courtesy of Mount St. Mary’s College. J. David Schemel. This page top to bottom: Kristin Aswell, Lisa Maglio Brown, Shelly Wolf Servatius, and Cecilia Titziano. Photos by Carlo Perez.

BRIDGE spring 2013 BRIDGE spring 2013

15 15

Profile

Article modified and republished with permission of

Shannon Vanderpol (M.T.S. 2005) received

a Hero in the Classroom award for her work at St. Ignatius Prep (SI) in San Francisco, CA. She was named a Symetra Hero in the Classroom presented by Wells Fargo and the San Francisco ‘49ers. Anna Kegulski (SI ‘09), who took part in the New Orleans Immersion in 2008 that Vanderpol led, nominated Shannon for the award. The strength of the Kegulski’s letter convinced the folks at Symetra and Wells Fargo to name her as one of 32 recipients out of a field of 250 nominees.

On the New Orleans immersion trip, Vanderpol and nine SI students rebuilt homes and helped with Katrina clean-up efforts. That experience left a lasting impact on Kegulski. In her nomination form, she wrote that she “was taught and finally practiced the idea of accompaniment, which redefines the idea of help and fully embraces the Jesuit motto by urging others to live alongside those in need.”

Vanderpol, Kegulski added, “was the first person ever to exemplify this vague notion of accompaniment.... She embodies the notion of a woman for others. Whether

you are her colleague, friend or a stranger looking for guidance, you will be able to find unconditional care and respect from Shannon…. What started as a selective service trip, focusing on our own accomplishments, quickly turned into selfless work done solely for the benefit of others. Shannon made us realize that volunteering is often done to make the volunteers feel good about themselves. Yet, the real purpose of volunteering is connecting with others and learning not only sympathy but also empathy…. By watching Shannon interact with the survivors of hurricane Katrina, we found the real purpose and soul of volunteering.

Shannon captured the notion of accompaniment not just through words but also through actions. It was then that I understood the real meaning of a person for others; I understood what faith meant to me. Through Shannon’s example, a path was being paved for me, leading me to be a woman for others.”

Congratulations to Shannon Vanderpol on inspiring Anna and all of her students!

Shannon Vanderpol (M.T.S. 2005) at center in green receiving award check. Photo by Paul Totah.

16

jesuit school of theology

in Ministry

A Woman for Others: Teaching Accompaniment

FACULTY

Rev. Kevin F. Burke, S.J., Associate Professor of Systematic Theology, finished a six-year term as Dean of JST last July and began a year-long sabbatical in anticipation of re-joining the JST faculty full-time in the fall of 2013. Relishing the opportunity to return to full-time scholarship, he finished a co-edited translated volume of essays by Fr. Ignacio Ellacuría, S.J.; and as part of an upcoming book, he researched in Stanford University’s special collection of the American poet, Denise Levertov. In addition, he gave a presentation entitled, “Pedro Arrupe and the Mission of Faith and Justice at LMU” to an administrative leadership team retreat at Loyola Marymount University in Los Angeles; he spoke at Regis University in Denver on the 20th anniversary of the founding of a student learning community named Romero House; his presentation, an installment in the University’s Catholicism in the Modern World series, was entitled, “Archbishop Romero’s Legacy Alive at Regis: Faith Doing Justice;” he also gave The Salvadoran Martyrs Lecture at Loyola University in Chicago, “Heart-Cries of Communion: Loyola University and the Martyrs of El Salvador.”

Dr. Thomas Cattoi, Associate Professor of Christology and Cultures and Dwan Family Endowed Chair in Ecumenical and Interfaith Dialogue, published an article on comparative approaches to exegesis in the work of Origen and Tsong kha pa in Religions East and West and concluded work on an essay on Gregory of Nyssa’s Trinitarian theology that will be published in a volume edited by Prof. Khaled Anatolios of the Boston College School of Theology and Ministry. He also concluded work on his volume on Theodore the Studite for Paulist Press that will be available in 2013. He continues his work as co-chair of the Mysticism group for the American Academy of Religion, and participated in a panel on “Mysticism and Death” at the annual AAR meeting in Chicago in November. He was a panelist at an event discussing the third volume of Joseph Ratzinger’s “Jesus of Nazareth” held on December 12, 2012 at the Dominican School of Philosophy and Theology. In January, he led JST’s theological immersion to Southern India visiting Kerala and Tamil Nadu. While in India, he gave a number of talks at different institutions, including a presentation on different approaches to secularism at an international symposium held at Loyola College in Trivandrum, Kerala.

Rev. John Endres, S.J., Professor

of Sacred Scripture (Old Testament) and Director of Studies for Religious, participated in a conference, “The Reception of the Golden Calf Traditions in Early Judaism, Christianity and Islam” at Loyola University in Chicago, November 14–16, 2012, with a paper titled, “The Golden Calf Incident in Pseudo Philo’s LAB.” He represented JST and the Jesuit Community at the ordination of Rev. Vincent Vinod Fernandes, S.J. (M.Div. 2012) at

St. Aloysius College in Mangalore, India and shared in a number of their family activities in the following days, and also visited with other JST alumni, including Rev. Rony Pais, S.J. (M.Div. 2012), who was ordained in Mysore, India on December 8, 2012. He noted with wonder that St. Aloysius College in Mysore, site of the ordination, is celebrating its 150th anniversary this year!

NEWS

Dr. Jerome P. Baggett, Professor of Religion and Society, recently delivered a lecture at Notre Dame de Namur University titled, “The Effects of Vatican II: American Catholics Today” and another lecture titled, “Those Who Can Teach Do: What One Teacher Did” at the Association of Theological Schools in Pittsburgh.

He also recently received two grants from Santa Clara University — a Faculty Research Grant and a Hackworth Ethics Grant — for a new research project he is conducting on atheists in the U.S.

Rev. Eduardo Fernandez, S.J., Associate Professor of Pastoral Theology and Ministry, has been working with other Hispanic professors and the Wabash Center for the Teaching of Theology and Religion in preparing workshops to assist with the further training of Latino/a doctoral and pre-tenure faculty. He continues to serve as director of the JST ecclesiastical doctorate (S.T.D.) program. In October, he was the featured keynote speaker at the Foundation Dinner held in his home diocese of El Paso, Texas. He taped three lectures in Spanish for catechists with the Now You Know series, entitled, “Enseñar como lo hizo Jesús” and gave a workshop on the dialogue of faith and culture to the novices of the New Orleans and Missouri Provinces preparing for their international and cross-cultural immersions.

Rev. Paul Janowiak, S.J., Associate Professor of Liturgical Theology, attended the Jungmann Council meeting in Rome, January 8–15, 2013. It is the international society of Jesuits in liturgy. We met with the liturgical commission of the Society of Jesus at the Curia.

During the spring semester, I am teaching at Seattle University’s School of Theology and Ministry (where I taught before I came to JST last year). I am also giving lectures and workshops on the liturgy in the Northwest during this BRIDGE spring 2013

17

FACULTY

NEWS

time. I was a presenter at the Northwest Spirituality Bookfest in February, which draws authors and participants from all around the region.

Rev. Thomas Massaro, S.J., Dean and Professor of Moral Theology, presented “Catholics, Politics and Conscience: The 2012 Elections” at Lane Center of University of San Francisco, October 25, 2012. Available online at: https:// media.usfca.edu/app/sites/index.asp x?ContentID=0p6YiWHZHUOgf YXdSb26gg. He published “Fighting Poverty and Providing Safety Nets: The Agenda of ‘Economic Justice for All’ and Where We Are Now,” in The Almighty and the Dollar: Reflections on Economic Justice For All, ed. Mark Allman (Anselm Academic Press, 2012).

Dr. Mia M. Mochizuki, Thomas E. Bertelsen, Jr. Associate Professor of Art History and Religion, published a book review: “Els Stronks, Negotiating Differences. Word, Image and Religion in the Dutch Republic,” The Low Countries Historical Review 127/4 (2012): URN:NBN:NL:UI:10-1-10986 or http://www.bmgn-lchr.nl/index. php/bmgn/article/view/8171. Her invited lectures include: the Annual Lecture in Art and Religion at the KU Leuven: “The Ethical Eye: the Jesuit Martyrs of Japan and the Aesthetics of Violence”; Annual Lecture in Art and Religion, Katholieke Universiteit Leuven, Leuven, Belgium, November

18

jesuit school of theology

13, 2012; and keynote address: “Visual Syncretism: The Art of Early Modern Mission,” Omnes Gentes Conference, Université Catholique de Louvain, Louvain-la-Neuve, Belgium, November 15–17, 2012. As service to the academy, she reports: consultant on a new venture: The Humanities in a Global Liberal Arts Curriculum, Yale-National University of Singapore (NUS) College, Singapore, Singapore, January 10–12, 2013; peer reviewer, Religion, Architecture and Visual Culture Series, Pickering & Chatto Publishers (London); peer reviewer, John Benjamins Press (Amsterdam).

Mia continues to serve as a member, Millard Meiss Publication Fund Jury, College Art Association, New York, NY, May 2011–June 2014.

Rev. Bill O’Neill, S.J., Associate

Professor of Social Ethics, offered the keynote address, “And You Welcomed Me” at a conference on “An Ethical Perspective on the Accompaniment of Immigrants: A Faith Response” sponsored by the Archdiocese of Chicago’s Office for Immigrant Affairs and Immigration Education, The Catholic Theological Union, religious communities and the Catholic Conference of Illinois on Nov. 2, 2012. He offered two presentations on religious liberty and politics and Catholic Social Teaching and the economy for the Faith Formation Conference of the Archdiocese of San Francisco, and the Dioceses of Oakland, San Jose, Monterey and Stockton. His article, “A Little Common Sense: The Ethics of Immigration in Catholic Social Teaching” was recently published in Studies in Economic Reform and Social Justice: Two Views of Social Justice: A Catholic/Georgist Dialogue. His article, “Mediating between Thick Invocations of the Common Good and Thin Appeals to Human Rights: The Case of South Africa” was published in the Journal of Comparative Sociology.

Sr. Julia Prinz, V.D.M.F., Adjunct Lecturer and Coordinator of the Luce Grant “Women of Wisdom and Action: Leadership and the Church of Tomorrow”, was elected to participate in the general congress (chapter) of her community (Verbum Dei Missionary Fraternity), September, 2012 in Madrid, Spain. She gave a retreat to the general chapter of the male Missionary Benedictine congregation, October, 2012 in Damme, Germany. She published “‘Barefoot in a Wedding Dress’: Religious Life in Asia and Hermeneutics of Spirituality.”

Spiritus: A Journal of Christian Spirituality, Volume 12, Number 2, Fall 2012. She offered a seminar on biblical hermeneutics to the female Cistercian community at “Our Lady of the Redwoods”, Mendocino, CA, November 2012. She and Rev. John Endres, S.J. presented a public lecture ( Jan.11, 2013) on “Biblical Spirituality: Praying with the Psalms” at the Cathedral of Immaculate Conception, Hong Kong, organized by the Hong Kong Catholic Biblical Institute. They offered a weekend seminar ( Jan. 12–13, 2013) on “Laments of the Poets” to the students and alumni of the Hong Kong Catholic Biblical Institute. In January 2013, she journeyed to China with Sr. Evelyn Wong, V.D.M.F. (M.Div. 2013), India with Prof. John Endres, S.J. and Vietnam with Prof. Hung Pham, S.J. to network with teachers, communities and institutions regarding theological education of women religious. She engaged in dialogues and project-planning for stronger connections and ties between initiatives in these countries and JST’s “Women of Wisdom and Action” initiative sponsored by the Henry Luce foundation.

Dr. Jean-Francois Racine,

Associate Professor of New Testament, gave a lecture on the

New Testament and its canon as a part of the Newman Nights lecture series at Stanford University Catholic Parish. With Thomas C. Geer Jr., published an essay, “Analyzing and Categorizing New

Testament Greek Manuscripts,” in the volume The Text of the New Testament in Contemporary Research: Essays on the status quaestionis.

2nd ed. Eds. Bart D. Ehrman and Michael W. Holmes in the New

Testament Tools, Studies and Documents series. (Leiden: Brill) pp. 497–518. He was external evaluator of the graduate programs in theology and religious studies at Université de Montréal.

1990s REV. Bruce Morrill, S.J.

(M.Div. 1991) recently published, Encountering Christ in the Eucharist: The Paschal Mystery in People, Word, and Sacrament (Paulist, 2012). He is the Edward A. Malloy Professor of Catholic Studies at Vanderbilt University Divinity School.

2000s

Gina Jenkins (M.Div. 2008) and Brent Anderson (M.Div. 2009)

announce the birth of their first child, Leo Vitale Anderson, born on September 18, 2012. His namesake, Fr. Louie Vitale, O.F.M. baptized him at JST on December 23, 2012.

Meredith MacDonald (M.Div. 2008) and husband, Christian Spencer, announce the birth of their second child, Kieran Francis MacDonaldSpencer, on November 27, 2012. He weighed 8 pounds 14 ounces and was baptized on February 10, 2013.

Rev. Dennis Cleary, M.M. (N.D. 2010) Greetings from Hong Kong!

I am now the director of the China Teacher Program, the Maryknoll China program here in Hong Kong.

I place folks to teach English in a major Chinese university for one year.

For more information, please visit www.chinaserv.org. When I was at JST, Bruce Lescher was the director of the sabbatical program. He is great.

Rev. Peter Loy Chong (S.T.D. 2012) VATICAN CITY,

DEC. 19, 2012 Pope Benedict XVI has appointed Fr. Chong as archbishop of Suva in Fiji. Fr. Chong also hails from the Archdiocese of Suva. Fr. Chong was born in 1961 in Fiji and completed his priestly formation studies at Pacific Regional Seminary. He was ordained in 1992 where he was incardinated into the Archdiocese of Suva. The archbishop-elect completed his doctorate in Sacred Theology at JST. The topic of his thesis was “Towards a Fijian Contextual Theology”.

Photo by The Fiji Times

Kristin (Simms) Byrnes (M.Div. 2005) and husband Billy have been serving with Volunteer Missionary Movement (VMM) for the past year and a half in the rural community of San Nicolás, Nicaragua. They are putting their teaching skills to the test, giving English and computer classes at the local public high school. Committed to the young people in this small town, they have begun a youth group through the Catholic parish and organized an inaugural retreat for the graduating seniors in December. They also teach theology to the lay leaders in the surrounding 28 communities during a monthly gathering and enjoy occasional trips out to the more rural communities, sometimes on foot, other times on horseback.

Their time in Nicaragua has taught them much about patience, love, and where to find God along this journey of life. They have grown both as individuals and as a couple. After thoughtful reflection, they know the most important part of their

experience in Nicaragua has been accompanying the people in their various joys and struggles. They will return to the U.S. sometime late this year and hope to have excellent volunteers to continue VMM’s relationship in San Nicolás. If interested, please visit www.vmmusa. org. Follow their journey at www.billyandkristin.tumblr.com.

ALUMNI

UPDATES

Please send your news (e.g., new ministry, publication, promotion, celebration of marriage or significant anniversary of ordination, vows or entering religious life, birth of child, retirement, travels, etc.) for publication in the Bridge to editor@jstb.edu. Thank you!

BRIDGE spring 2013

19

Jesuit School of Theology 1735 LeRoy Avenue Berkeley, CA 94709 510-549-5000 www.scu.edu/jst

Non-Profit Org. U.S. Postage

PAID Jesuit School of Theology of Santa Clara University

Address Service Requested

Matching Giftchallenge there’s never been a better time to support the jesuit school of theology in berkeley.

Double the impact of a new or increased gift through the Matching Gift Challenge. Thanks to an extraordinarily generous board member, the Challenge will match all new gifts and gift increases dollar-for-dollar, up to a total of $250,000.

• Any new gift will automatically be doubled.

• I f you donated to JST last year, your increase will be matched.

By participating in the Matching Gift Challenge, your gift will have an even greater impact in preparing men and women for leadership roles in the Catholic Church. JST educates and trains Jesuits, women and men religious,

diocesan priests and deacons, and lay people from across the U.S. and 40 other countries, for lives of ministry.

Your contribution will make a difference in the lives of our students and through them, in the lives of the people they serve around the globe. Please give today.

You may make your gift online at www.scu.edu/jst/giving, or mail your check made payable to JST-SCU to: Jesuit School of Theology of Santa Clara University Development Gift Processing Office 500 El Camino Real Santa Clara, CA 95050-9980

Questions? Contact Kristin Aswell at kaswell@jstb.edu or 510-549-5041