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Wh ere You Live

by Tom Burke

Great teachers of the Church and revered Catholic school educators were remembered during Catholic Schools Week at St. Isabella Elementary in San Rafael.

From left: Michaela McEvoy as original St. Isabella principal, Dominican Sister Jeanne Marie Bendik who died in July 2000; Elizabeth Hertzberg as St. Elizabeth Seto n who is credited with starting the Catholic school tradition in the United States; Danny Collins as Salesian founder St. John Bosco; and Kevin Geek as doctor of the Church, St. Thomas Aquinas. Thanks to Resource Teacher, Bernie Kelleher, and principal, Cynthia Bergez, for the good news. Pastor is Father Michael Keane.

Late Nite Catechism, the guffaw-filled walk through a time many of us Boomers and others will remember, can soon be seen at a coupla' parishes in the Archdiocese.

Bringing the hit show to St. Gregory's, San Mateo is the parish Women's Guild under the guidance of member, Geri Sullivan. Geri and her husband , Brian, are the parents of Erin. Women's Guild prez is Madge Gough. At the helm of the St. Veronica's, South San Francisco production are Annalisa and Mark Faina, parents of recent St. Veronica alum and now Mercy High School, San Francisco freshman , Ariana; and Liz and Bob Hornick, whose daughter, Allison, a freshman at Notre Dame High School, Belmont, also graduated from St.

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Muriel and James McLaughlin of Immaculate Heart of Mary Parish , Belmont gathered with family for a Mass commemorating their 50 years of marriage at St. James Church , San Francisco , where they took there vows , on Jan. 5, 1952. Family and friends celebrated the couple 's half-century at a reception in Foster City the week before. Thanks to their daug hter, Mary McLaughlin Macaire forthe good news.

Happy 50th anniversary to Elizabeth and John Connelly who joined 150 other coup les to commemorate their unions on Feb. 9 at St. Mary 's Cathedral. Tha nks to their daughte rs, Mary Twitty and Patty Pizza , for lettin' us know. Mary and her husband , Deacon Roy Twitty of St. Catherine Parish , Burlingame , are the parents of Devin and Ryan. Patty and her husband Jack , parishioners of St. Anselm , Ross , are the folks of Jayne , Katy and Mike.

Veronica's. Having the comed y so close is much like having a national tour in our own backyard . The professional performers are from a core of thespians who have done the show in large and small venues alike according to original direction and under the aegis of the p laywrights. (See Datebook for details).... The adjustments to a new driver in the family continue. I'm getting pret-

parish youth who attend non-Catholic schools. ...For those of us who number anxiety among our yokes, this adage may come in handy. Worry ing does not empty tomorro w of its troubles. It empties today of its strength....On the receiving end of a football signed by Junipero Serra Super Bowl alumni Tom Brady and Lynn Swann was John Patrick Bertram, a freshman at the San Mateo school hailin ' from St. Charles Parish, San Carlos. J.P' s folks are Marcie and Jim. His siblings are Allison, now matriculating at Oregon State, and Erinn, a student at St. Charles Elementary. Also taking home autographed pigskins were sophomore, Michael Callicotte, junior, Andrew Kochevar, and senior, Donavan Boyle. The celebrity sportsters, both Super Bowl MVP's, came home to a special Serra assembly on March 14....Happy Easter! Remember there 's no Catholic San Francisco next week This is an empty space without ya' and it takes but a moment to let us know about a wedding, anniversary, birthday or other special or entertaining event. Just jot down the basics and send to On the Street Where You Live, One Peter Yorke Way, SF 94109; fax it to (415) 614-5633 or e-mail it to tburke@catholic-sf.org. However you get it here, please don 't forget to include a follow-up phone number.

You can reach Tom Burke at (415) 614-5634.

Mary Ruth and George R. Beach , married 50 years ago at St. Mary Star of the Sea Church in Jackson , Michigan , renewed their vows in the company of their 12 children and 23 grandchildren at Our Lady of Angels Church , Burlingame on Feb. 23.

Married for 50 years and parishioners of St. Gabriel's for 40 years are Frances and Jack Porter. A Mass with pastor, Father John Ryan, presiding and grandson , Jack Schindler , a St. Gabe 's 5th grader , serving, commemorated the anniversary on Feb. 2. Thanks to the couple 's daughter, Annemarie Schindler, for fillin' us in.

ty good at remembering to reset the mirrors when I take the wheel and just figured out th at buttons on the radio have been changed to more reflect Conor's taste in music. I'm still not sure which one of us is going throug h this rite of passage....A Bunsen Burner salute to Karl Lowood, Julie Hageman, and Rebecca Olson, all of St. Robert Parish, San Bruno and junior highers at Parkside Intermediate School, for their recent Science Fair success. Karl 's folks are Heidi Beck and Henry Lowood who celebrate their 20th anniversary in September. His younger brother, Paul, is a third grader at El Crystal Elementary. Heidi's note about the youngsters made me realize agai n how good it is to hear about

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Father Peter Sammon , advocate for justice, dies Several hundred peop le packed St. Mary ' s Cathedral , March 25 , for the funeral Mass for Father Peter J. Sammon , a longtime advocate for social justice and the Archdiocese of San Francisco 's longest serving pastor.

The crowd at St. Mary 's was testimony to the far reach of Father Sammon 's ministry. Relatives and his famil y of St. Teresa's were joined by bishop s, brother priests, reli gious , politicians , union leaders , communityactivists and lay ministry leaders who were insp ired by his life 's witness to the Gospel.

Noting that March 25 was one day after the 22nd anniversary of the assassination of Archbishop Oscar Romero and the celebration of Cesar Chavez ' birthday, homilist , Father Robert Moran honored "the generous man from 17th Street ," as "our own Oscar, our own Cesar. " Father Sammon ' s faith and the fruits of his ministry meant that "He stands here taller , stronger and freer than ever," he said.

Father Moran praised him as a learner and a teacher who took as his motto Pope Paul VI' s injunction "If you want peace , work for justice. " Father Sammon "always taug ht what he learned and he always lived what he taught ," he said.

This meant a life of working on the front lines , Father Moran said. "You can 't be a peacemaker if you leave the place of the problem ," he said.

This was not a burden to Father Sammon , because "Peter tasted the goodness of God in people, the goodness of the Lord in you and me .. . He made peop le feel special and he loved to do that , because they made him feel special too," he said.

Father Moran also said Father Sammon was a man deeply devoted to prayer. "He loved to pray . . . He was at peace with himself because he was at peace with God." St. Teresa 's pastoral associates , Presentation Sisters Kathleen Healy and Lucia Lodolo received a standing ovation for their years of collaboration with Father Sammon and the care they gave him during the last month s of his life.

Congresswoman Nancy Pelosi also spoke in tribute to the priest who challenged the conscience of society and government. "He was our leader. He not only preached justice , he lived it," she said.

His wealth of knowled ge, dedication and fortitude meant that the end of any negotiation with him was a "shortening of the distance between what was inconceivable in the mind of who he was talking to , but what was inevitable in the mind of Peter Sammon," Mrs. Pelosi said.

He was "a great politician. He loved to work the crowd. I'm just glad he didn 't decide to run for congress," she said.

Other local political leaders in attendance included Mayor Willie Brown , former Mayor Art Agnos and former supervisors Angela Alioto and Michael Yaki.

The funeral mass was celebrated by Archbishop William J. Levada , who was joined by Bishops Patrick J. McGrath of San Jose , John S. Cummins of Oakland and Pierre Dumaine, the retired bishop of San Jose.

Father Sammon, pastor of St. Teresa' s Church in Potrero Hill for over 30 years, died March 21 after a long illness. He was 78.

Father Sammon was born in San Francisco, the son of Irish immigrant parents. He attended Catholic schools in the Mission District and St. Patrick's Seminary in Menlo Park. He was ordained in 1947.

He earned a Masters Degree in history from Catholic University of America and a masters in theology from the University of San Francisco.

"He lived a good and holy life, faithful to his commitments and to justice for the underserved. " Franciscan Father Louis Vitale of St. Boniface Church , said.

Sister Kathleen Healy said , "Peter lived the beatitudes in a very real way, but at the same time, he was very human in all aspects of his life. He loved people."

Father Edward Murray, a friend of 45 years and chaplain at St. Mary 's Medical Center, filled in for Father

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Sammon during his illness. "I have always admired the way he balanced his spirituality and devotion to the church with time for friends ," Father Murray said. "He was a very loyal friend. "

'He was at peace with himself because he was at peace with God. ' Another friend , San Mateo County Supervisor Mike Nevin said , "He is one of finest examp les of a true shepherd that I have ever met. The Church and people of faith have lost a great prince."

While Father Sammon was chaplain of the Newman Center at San Francisco State University from 19641970, students staged a five-month student strike. He wrote a series of articles for The Monitor , the archdiocesan newspaper at the time, explaining the purpose of the strike and the validity of the students ' demands.

Father Sammon served for 25 years as the archdiocesan director of family life. A marriage preparation curriculum that he developed is still used today. In 1985, he received the annual award of the National Association of Catholic Family Life Ministers for his pioneering work in marriage ministry. Until recentl y, he continued to counsel young coup les.

In 1970, he became pastor of St. Teresa 's where he worked closel y with Sisters Kathleen Healy and Lucia Lodolo.

Beatrice Boland , who was Father Sammon 's secretary for 30 years , said , "He had a wonderfu l sense of humor and was an enormously kind man. He married all my children and he baptized all their children. " In the early 1980's, St. Teresa 's helped to form a coalition of Christian and Jewish congregations engaged in the Sanctuary movement for Salvadoran and Guatemalan refugees. In 1984, the coalition managed to get a resolution passed designating San Francisco a City of Refuge. In 1989, while Father Sammon was serving on the Human Rights Commission, San Francisco ' s Board of Supervisors voted to make this resolution an ordinance.

Father Sammon was a co-founder of the San Francisco Organizing Project in 1979. He also helped bring the national Industrial Areas Foundation (IAF) to Northern California and was a founder of the IAF-affiliated Bay Area Organizing Committee (BAOC) in 1988.

He worked to pass the City's Minimum Compensation FATHER SAMMON, page 9

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Catholic leaders ask U.S. Senate to fu nd health insurance aid

WASHINGTON — Three Catholic leaders have urged the U.S. Senate to commit at least $89 billion over the next 10 years to initiatives that would hel p Ihe uninsured in the United States, as requested in Ihe Bush administration 's budget proposal . But they questioned whether the administration 's plan to dedicate the $89 billion to a refundable tax credit to help people purchase private health insurance would be enough to help many uninsured families.

"While a properl y structured tax credit could be part of a broader package of strategies to address the problems of the uninsured , we are concerned that the proposed tax credit is insufficient to help many uninsure d low-and moderateincome families ," they said.

The three — Father J. Bry an Hehir, president of Catholic Charities USA; Father Michael D. Place, president of the Catholic Health Association; and Cardinal Theodore E. McCarrick of Washington , chairman of the U.S. bishops ' Committee on Domestic Policy — made their views kn own in a letter to the Senate Bud get Committee.

Attack on church in Pakistan: defiant message from terrorists

ISLAMABAD, Pakistan — A Pakistani Catholic official said the attack that killed five Protestan t church goers in Islamabad is a message from terrorists that "they are alive," desp ite government security measures to curb antiChristian violence.

The terrorists "can attack anywhere and at any time," said Father Emmanuel Yousaf, director of the Catholic bishops ' National Commission for Justice and Peace. The priest added that , "if they can attack in Islamabad , no place is safe. " On March 17, an unidentified man tossed grenades into the Internati onal Protestant Church in Islamabad 's diplomatic enclave, where a multinational congregation of about 150 Christians was at a morning worship service. Five peop le were killed and 70 were injured.

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The coffin of one of the two American victims of a grenade attack at a church in Islamabad , Pakistan , is taken from a hospital mortuary. Barbara Green and her daughter, Kristen, were among five people killed.

The Guatemalan Chamber of Commerce claims the land is owned by some of its members. Chamber officials also publicl y criticized Bishop Ramazzini for allegedl y insti gating the plantation takeover.

Bishop s organize media campaig n urging Kenya ns to reject violence

NAIROBI , Kenya — The Kenyan bishops ' conference is organizing a media campaign to urge people to reject violence in the wake of a clash that killed 21 people in a Nairobi slum.

The bishops ' staff is desi gning posters and stickers that reflect the church's teachings on practicing nonviolence in response to conflicts, said Father Henry Simaro, the bishops ' social communications director. "Being an election year, that's part of the role of the church ," he said.

The archdiocese also plans lo form its 5,000 small Christian communities into a network that would pursue conflict resolution , education , and poverty alleviation programs.

Florida House passes ban on 'therap eutic' human cloning

WEST PALM BEACH, Fla. — Florida lawmakers passed a bill March 12 banning so-called "therapeutic " human embryo cloning for research and reproductive cloning. The legislation was contested by some Florida university researchers, but passed 70-42 in the Florida House of Representatives.

"Opponents of the bill found it to be the most intelligent debate on the bill in years," said Michael Sheedy, associate director for health at the Florida Catholic Conference in Tallahassee. "There has been a great deal of misinformation surrounding this issue. The concepts, terminology and studies take some time to wade through, and can be distorted when people don 't take time to look at the real issue."

Sheedy predicted the legislation will face a major fight in the Florida Senate, and many thought it would not pass the House. The Florida Senate is generally less conservative than the House.

Vatican official calls for drafting Delaware drivers license p lan Guatemalan bishop faces threats unfair to Hisp anics, diocese says Catholic-Muslims g uidelines VATICAN CITY — Catholics and Muslims engaged in because of support f or p easants WILMINGTON, Del. — Delaware's Hispanic commudialogue for decades should draft practical guidelines and TEGUCIGALPA , Honduras — Bishop Alvaro Ramazzini Imeri of San Marcos, Guatemala, is again facing threats because of his support for landless peasants. A diocesan priest also has received renewed threats.

"What they really want to do is terrorize us, make us afraid , while at the same time de-legitimize our pastoral work among the poor," Bishop Ramazzini said. "The conflicts in this diocese are just a few of the many conflicts over land throughout the country, and the landowners are worried that what's happening here could be the spark that will set off a big fire. So they want to stop it here."

At issue is Bishop Ramazzini's support for some 350 peasant families who in early February seized the San Luis plantation near Malacatan, Guatemala. The peasants claim they were awarded ownership of the land by a 1953 government decree, part of an ambitious land-reform program.

nity and the Diocese of Wilmington are opposing an antiterrorism bill that would require those born outside the United States to prove they are in this country legal ly when applying for Delaware drivers' licenses.

'We understand the concerns but we think they have unintended consequences," said Christopher V. DiPietro, a diocesan lobb yist. "We don 't want to force the immigrant population further underground." He said the diocese is p lanning to propose an amendment to the bill. "We're seeing what the best approach to the problem will be," DiPietro said.

State Sen. Margaret Rose Henry, sponsor of the bill , said she has "put the bill on hold until the Hispanic community could respond." She has scheduled a hearing because she wants the Hispanic community to attend and review "what the issues are."

suggestions for those who will follow them in the search for improved Catholic-Muslim relations , Cardinal Francis Arinze, president of the Pontifical Council for Interreli gious Dialogue, said.

Cardinal Arinze led a four-member Vatican delegation to a mid-March meeting with the World Islamic Call Society in Tripoli , Libya. Clerics, intellectuals and politicians from 70 countries attended the meeting to discuss methods for creating "a culture of dialogue in an era of globalization. " The cardinal told the gathering that those involved in more than 30 years of local and international dialogues and conversations "have learned on the job what routes are likely to be productive and which routes lead to a dead end.... It would be a pity if the accumulated experience of these pioneers died with them. Such treasures should be shared with others."

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Not angels but men committed to priestly service This is the text of Archbish op William Levada 's homily at the Chrism Mass in St. Mary 's Cathedral March 26, 2002.

Hol y Week is sometimes called the "Great Week" of the Church' s liturgical year. During these days the Paschal Mysteries, the "work" that Christ continues to do year in and year out in the liturgy of the Church , his Body, is approached in slow motion , in memory 's eye, so that in our rituals we may draw near to Christ as if we too were with him, among that now excited, now frightened band of his first disciples.

The centuries of recalling and celebrating the events of passion , death , and resurrection - the events of outsalvation - have given this week a uni que character. "Do this in memory of me," he tells us. So we gather with palms and olive branches to accompany his entry into Jerusalem , singing Hosanna to the King of Israel. We crowd into the upper room for the Passover meal he shares with his disci ples, and we watch newly moved as he stoops to wash our feet. We follow him to the Garden of Gethsemane, that place of prayer and agony for him.

We feel the tension of his arrest , trial , torture - and the shame felt b y those he called his friends as they desert him. We wince at the thoug ht of a crown of thorns p laced on our heads , at nails being driven into the tender flesh of hands and feet , of the awful constant pain of hanging on a cross, wheezing and gasp ing for breath.

And then the darkness of death , of the descent into hell , of the tomb.

We know that the story does not end there.

But Easter is a day and a season of joy in proportion to its being seen and experienced in reference to Good Friday, Christ 's resurrection in relation to his passion and death. Before the Cross became the tree of life, it was an instrument of death. It was the triumph of the Evil One , of the "mysterium iniquitatis " whose legacy has such a firm grasp on our humanity, whose "sacraments " are sin and death. So Easter is all the more a reason for rejoicing when the victory ot Christ over death by rising to new life is proclaimed as our victory as well. Even when we die the death of our bodies , we learn from Christ that he has given us the gift of eternal life , the gilt of freedom from sin and death - a share in his own comp lete victory over the tenacious hold of evil upon us.

This Chrism Mass is linked liturg ically with the Floly Thursday Mass of the Lord' s Supper. It has the character of preparation for the celebration of the paschal mysteries of the Lord 's passion , death and resurrection - especially for us who are the p riestly ministers who shepherd God' s people throug h this Holy Week in thd name of Christ our Good Shepherd. It is also a prophetic anticipation of the manifold gifts of the Holy Spirit that Christ gives his Church throug h the sacraments celebrated with these holy and newly consecrated oils. And because Jesus handed over to his chosen apostles at the last supper the mission of this sacramental ministry in and for his Church , at this Chrism Mass the bishop and the priests of the local churches throug hout the world gather together in prayer as Jesus renews in them - in us - the anointing of the Spirit he pout ed out upon us in our ordination. He fills these oils with his Spiri t , and sends us priests to bring the anointing of the Hol y Spirit to his people throug h the ministry of his holy sacraments.

The Franciscan practice that took insp iration from our patron St. Francis made Holy Thursday a day of special celebration , marking the birthday of the Priesthood and the Eucharist. The fast of Lent was dispensed for this celebration. No wonder that we also owe the Stations of the Cross to Francis. The joy of the Lord 's Supper had to t ransition quickl y to the Way of the Cross. Jesus and his discip les left that upper room in

Jerusalem rejoicing and sing ing as they marched arm in arm down to the Kedron Valley, to the Garden of Gethsemane. And then he went off alone to pray.

At this Chrism Mass , then , let us accompan y Jesus to Gethsemane , and remain a while and watc h with him.

Let us try to enter into his prayer, a prayer that bathed him in sweat and blood. Let us hear him say, "Father, if it is possible , let this cup pass from me." This "cup " contained the whole reality of humanity ' s sin and disobedience , the sin whose "wages" - whose payment - is death.

Surely Jesus in the infused knowledge of the Divine Son also knew, and especiall y in that moment , the sins that would linger on among his disciples. Surel y part of the cause of that sweat and blood was the uncertain outcome of his victory over sin even among those he had called by name and ordained his priests. His words at the entrance of the garden have all the more poignant resonance in this perspective: "This ni ght you will have your faith in me shaken, for it is written: 'I will strike the shepherd , and the sheep of the flock will be scattered' ."

In the tragic revelations of the priests who have betrayed the Church' s trust by molesting children and teenagers , we see one aspect of this agony of Christ. If the shepherds are struck down by sin , of course the

Committee earlier this month , and they offer a framework for bishops and diocesan official s to chart our progress in taking appropriate action to guarantee the best possible protection for children in our Church.

These princi ples are the following: 1. Respond promptly to all allegations of abuse where there is reasonable belief that abuse has occurred.

2. If such an allegation is supported b y sufficient evidence, relieve the alleged offender promptly of his ministerial duties and refer him for appropriate medical evaluation and intervention.

3. Comply with the obli gations of civil law as regard s reporting of the incident and cooperating with the investigation.

4. Reach out to the victims and their families and communicate sincere commitment to their spiritual and emotional well-being.

5. Within the confines of respect for privacy of the individuals involved , deal as openly as possible with the members of the community.

In the Archdiocese of San Francisco, these principles have been operative in the development of policies and procedures that guide our response in the area of sexual abuse. We review our policy on sexual abuse at mandatory workshops with all clergy and lay employees. We have put in place an independent fact-finding committee ot professionals to ensure that we ¦ get to the truth behind any allegation. We have notified all clergy that they, like teachers , counselors and other professionals who work with children , are "mandated reporters " of any reasonable suspicion of sexual or physical abuse of children. We have offered counseling to any victims and their families. We have undertaken a review of clergy files and taken appropriate steps to ensure that no children are at risk from priests in the Archdiocese, As you can imagine, this matter will be the subject of discussion at the Spring meeting of the Bishops ' Conference in June. Are there further steps we should take in responding to this crisis? Surely there are ! For the present , we must achieve a new openness in speaking out against the abuse of childre n in our Church.

We must commit ourselves to act quickl y to remove any offender from ministry, to require appropriate evaluation and treatment, and to ensure that civil authorities are notified of any suspected abuse of a minor. For the future , we should take the necessary steps to guarantee , insofar as possible , that this tragic cycle of abuse will not happen again. For this purpose I make these suggestions: we should make sure that present admissions poli cies for our priestly and diaconate formation programs do their best to screen out persons at risk for sexual misconduct with minors , and persons who show any indications of sexual immaturity. We should revisit our seminary programs to guarantee the appropriate formation of future priests in this area. I mi ght add parentheticall y here that recent media attention to seminaries - St. Patrick's on the Jim Lehrer News Hour a couple of weeks ago, and Mundelein (Chicago) in the New York Times yesterday - are encouraging in showing how these seminaries have implemented programs that deal CHRISM, page 7

'. . . the anointing of the Holy Spirit . . . invoked hy Jesus, given at Pentecost to his Church, and to us in our priestly ordination, is more than ever needed by us now.' sheep will be scattered. It is important that we not blink at what Jesus saw and suffered , and what our Churc h in America is suffering. We are suffering for the sins of priests who preferred their own pleasure to the safety and protection of children entrusted to their care. And we are suffering for the mistakes of bishops and administrators who did not place the future protection of children above their desire to protect the reputati on and service of priests who had proven themselves unfaithful in their duties. May our penance as a Church - our participation in the agony of Christ in the garden - be a witness to our sorrow for these failings on the part of some of us, and be a sign of a new day of healing and restoration of trust. May our celebration of the coming Easter feast be the dawn of that new day.

What are the elements that should form the foundation of such healing and restoration of trust? First of all , the whole Church needs to reaffirm our commitment to protect children from sexual abuse , and to reach out with every effort to heal and support victims and their families. Much of the reported abuse committed by priests occurred decades ago. Yet many victims are scarred for life. How sad we all are to learn that such abuse was done by those called by Christ himself to be his shepherd s for his people - shepherds who represent him and stand in for him. How sorry we are for this abuse, done to the Bod y of Christ itself in the persons of these vulnerable victims.

Secondl y, we must review all our programs and procedures to make sure that they are appropriate to deal with this situation. In 1992 the United States Conference of Catholic Bishops adopted five principles to guide our many dioceses in dealing with the issue. These principles were reaffirmed by the Conference Administrative

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Pope, bishops address clergy sex abuse scandal Bishop Daily said that "betrayal at the hand of a trusted priest is, indeed , painful and most difficult lo endure. " He protested , however, that "the media and other individuals " dealing with pedophilia were focusing almost entirely on the Catholic Church and using "this tragedy " to "discredit our beliefs and values. " The criminal investi gation of a Boston archdiocesan priest accused of molesting a teen-ager in 197 1 was dropped because it was too late to prosecute. In the Diocese of Worcester, Mass., two priests were removed from ministry because of allegations of sexual misconduct.

Also in Massachusetts , the Spring field Diocese gave prosecutors its records on priests accused of sexual abuse of minors in the past; initiall y it had resisted turning over its records on past allegations.

In Boston , Cardinal Bernard F. Law 's 15-member Commission for the Protection of Childre n met for the first time Marc h 16 to select its chair and develop a charter for its work in coming months. The commission is charged with criti quing archdiocesan policies and advising the cardinal on future handling of sex abuse allegations.

Chairwoman Maureen Bateman , general counsel for State Street Corp., said the commission 's top priority to protect children came even before the civil ri ghts of the accused abuser. National attention on sex abuse was provoked in January by the trial of a defrocked Boston priest accused of abusing at least 130 children.

The Boston archdiocesan newspaper, The Pilot , clarified an earlier editorial that many had interpreted as a challenge to the church' s tradition of priestl y celibacy. The newspaper said in a new editorial March 22 that it was merely voicing some lay leaders ' questions , including those on celibacy.

In the United States and around the world came other related developments: The top leaders of the Canon Law Society of America called on the U.S. bishops to safeguard the rights of the accused and their accusers as the scandal over clergy sex abuse continues to unfold.

Cardinal Anthony Bevilacqua of Philadel phia apologized M arch 24 to members of an archdiocesan parish for decades-old sex-abuse allegations. "I very much understand the shock , discouragement and hurt which you are suffering as a result of this trag ic revelation. It must cause you great pain. Please know that I, too, share in your suffering and sadness ," the cardinal said.

Archbishop Elden F. Curliss of Omaha told an 80-yearold former Catholic schoolteacher , "You should be ashamed of yourself! " because she wrote a letter to a local newspaper criticizing the archbishop 's handling of a case involving a priest accused of viewing child pornography.

In a letter to the woman , Archbishop Curtiss said she should have discussed the issue with him first , and he gave her a "penance " of one Hail Mary.

In Rome, U.S. diocesan seminarians attended special prayer services and house meetings to reflect on the sex abuse scandal and the challenge of rekindling trust in priests among the Catholic faithful. The future priests reported feeling s of anger, disbelief and a sense of loss at the recent revelations , but said their overwhelming reaction was a renewed emphasis on priestl y commitment.

Archbishop Juliusz Paetz of Poznan , Poland , vi gorously denied allegations that he sexuall y molested Catholic seminarians, saying his words and actions had been misinterpreted. The Vatican was investi gating the accusations.

Auxiliary Bishop Jean-Michel of Paris is pursuing a slander suit against a former student who claimed to have been sexuall y abused by the bishop in 1972. The bishop denied the accusation , and a 2001 archdiocesan investi ga-

By John Thavis Catholic News Service VATICAN CITY (CNS) — Church leaders from Pope John Paul II on down addressed the growing scandal of clerical sex abuse, even as new detail s emerged about cases inside and outside the United States.

The pope, in a letter March 21 to tire world' s priests , said the perpetrators of such scandal s hav e betrayed the p riesthood and cast a "shadow of suspicion " over the many good priests in the worl d

The text of Pope John Paul IPs letter to priests begins on Page 10.

"As priests we are. personall y and profoundl y afflicted by the sins of some of our brothers who have betrayed the grace of ordination in succumbing even to the most grievous forms of the 'mysterium iniquitatis ' (mystery of evil ) at work in the world ," the pope said.

He said the church was concerned for the victims of such abuse and wants to handle each case "in truth and justice." At the same time , he asked for prayers to reawaken the spiritual ideals of the priesthood.

At a press conference the same day, Cardinal Dario Castrillon Hoyos, head of the Vatican's Congregati on for Clergy, said the church has "never neglected the problem of sexual abuse , even before it ended up on the front pages of international newspapers. " Cardinal Castrillon traced the history of potential church sanctions against clerics who committed sexual abuse against minors and noted that in 200 1 the pope had strengthened some of the provisions and consolidated the Vatican 's role in handling such cases, He said the problem of priestl y sex abuse had developed at a time of widespread "sexual licentiousness. " He also said he would like to see comparative statistics on sex abuse regarding priests and other professions and would like to know "the penalties the others have received and the money the others have paid to the victims. " In the United States , Cardinal Edward M. Egan of New York issued a letter defending his handling of past cases of clergy sex abuse while he was bishop of Bridgeport , Conn., from 1988 to 2000. The letter followed media reports questioning his oversi ght in Brid geport , where some priests accused of past sex abuse had been allowed to continue working after psychiatric evaluation.

In a sermon in St. Patrick's Cathedral March 24, Cardinal Egan said he had taken steps to prevent future abuse in the New York Archdiocese and declared , "This evil will be stamped out with all the fervor of the Lord and the Lord's people."

Under Cardinal Egan ' s new policy in New York, the archdiocese will report alleged clerical abuse of minors to civil authorities "when there is reasonable cause to suspect that abuse has occurred and if the victims do not oppose the reporting. " Manhattan District Attorney Robert Morgenthau had called on the archdiocese to report any and all allegations - it had of child abuse , including those in the past , to his office.

Bishop Thomas V. Dail y of Brookl yn also issued a message on clerical sexual abuse, saying that he regretted some of the decisions he made as an auxiliary bishop of Boston. But he said the Brooklyn Diocese's response has been proper in two publicized cases where charges of abuse have been made .

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By Cind y Wooden Catholic News Service VATICAN CITY (CNS) — Seeing the signs of terrorism and war in the worl d and of scandal in the Catholic Church , it is tempting to believe God is far away and that nothing will ever improve , the preacher of the papal househol d told Pope John Paul II. "The church cannot give a more beautiful gift to the worl d than to give it hope," said Capuchin Father Raniero Cantalamessa in the March 22 Lenten meditation he offered to the pope and top Vatican officials.

"Seeing how things are going, especiall y after the trag ic facts of Sept. II , ... in the face of the spectacle of violence which is occurring again in Jerusalem and the Holy Land, and in the face of the problems and scandals afflicting the church , we, like Jeremiah, are tempted to intone a lamentation," the preacher said.

"But Christ's resurrection forces us to interrupt the lament and mm it into hope," he said.

Like the prophet Jeremiah , the Capuchin said , Christians must remind themselves that "the mercies of the Lord are not spent, therefore I will hope in him.

The Lord's rejection does not last forever; though he punishes , he takes pity. Perhaps there is still hope."

The heart of the Easter message, he said , is that evil does not and never will have the last word. The Capuchin 's Lenten reflection also included a reminder that Christians know Lent has no meaning without Easter and that fai th in a merciful God who offers salvation to all has no meaning without joy.

The Catholic faithfu l lend to be more familiar with Christian interpretations of suffering than of joy, he said. Pastors sometimes tend to put so much emphasis on coming up with 40 days' worth of Lenten initiatives and reflections , he said , that they forget the longer and more important 50 days of Easter, "One of the things which most alienates young people — and not onl y them — from the faith is the idea that God is the enemy of joy and that with Christ every pleasure , every celebration , every explosion of happ iness is sin," he said.

"Christ 's resurrection is the maximum affirmation that the end of life is not suffering and renunciation , but joy and enjoyment ," Father Cantalamessa told the pope The preacher said it is comp letel y common to begin Lent with firm intentions of mending one 's ways, pursuing holiness and converting, then to find the enthusiasm wanes.

But , Father Cantalamessa said, God keeps track of everyone "and his grace one day will be proportionate to the times we have had the courage to start again from the beginning as if the hundred times we have failed do not count at all." tion concluded the alleged victim ' s claims were "absolutely condemnable and lacking any foundation. " French investi gators closed the case because the statute of limitations had expired.

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Easter Message: 'Pledge of future glory' By the inexp licable grace of God, it was given to Mary Mag dalene to be the first witness of Easter: she found the tomb empty and ran to announce it to Peter and John . One she supposed to be the gardener appeared to her, one whom through her tears she recognized as "Rabbouni" (John 20, lb). So Mary Mag dalene came to be called "Apostle to the apostles" by the earl y Churc h Fathers , the first evangelizer to proclaim the good news of our faith: "I have seen the Lord" (John 20, 18).

The doubting Thomas needed more assurances: "I will never believe it without...putting my finger in the nail marks... " (John 20, 25). Whether they were eager like Mary Magdalene or reluctant like Thomas, the risen Lord sent apostles to proclaim the joy of Easter and its promise of eternal life in Him to a waiting world: "Blessed are they who have not seen and have believed" (John 20, 29). And believing in their testimony, we too are called to be evangelizers of the Easter message of joy and hope in a world too often overwhelmed by sin and death.

Easter is a time to touch the core of our own faith in the risen Lord. The liturgical celebration of the Easter Vigil provides us with a unique means to do this. As Christians all over the world gather in the darkness to hear Christ proclaimed as the Light of the world and to hear again the message of salvation , the response is almost visceral .

Although many of us do not recall the occasion of our Baptism , the Easter Vigil causes us to "remember" it in the most fundamental way. Consider the symbol of water.

Water is always close at hand. Each day we meet it in our actual experience. We feel it, taste it , smell, see and hear it. Water has cleansed the sweat from the fevered brows of those we love, refreshed us when we are thirsty. We know the smell of ocean spray and the sight of a waterfall. It is part of the most common events of our life and of the most profound. At times , water is subservient to our will and does our bidding. At other times, it destroys whatever is in its path.

At the Easter Vigil , the Word of God unfolds for us once again the meaning of water as saving grace. As we listen to the readings of the Easter Vigil , all of our previous experience with water is consciousl y and subconsciousl y present as we explore the rich symbolism of the waters by which and from which we are saved, as we begin with the story of creation: ". . . and- the Spirit of God was moving over the face of the waters," as we explore the wonders of Israel' s and our salvation through the waters of the Red Sea , and as we are called to "come to the water " of baptismal life and renewal.

The gift of faith makes alive those who had been dead before , trapped in selfishness and sin. It is like being newly born , released from the dark waters of the womb into the light of day. Water is a powerfu l vehicle for such redemptive and baptismal meanings. At the Vigil Mass Paul' s Letter to the Romans proclaims that those who were baptized into Christ are called to live a new life.

Then , in the blessing of the water the celebrant tells the story of salvation yet again , reminding us: "your Son willed that water and blood should flow from his side as he hung on the cross" - a powerful image of the Church , formed ever anew by the sacraments of Baptism and Eucharist , springing from the side of Christ on the cross .

As we hear the stories and experience the power of the liturgy, we remember. We do not necessarily recall the moment of our own baptism but we have a poignant memory and experience of what it is to be saved. This memory is engaged at the Easter Vigil. We believe , and so we celebrate and we renew our baptismal promises.

Little wonder that the Easter Vi g il is called the focal point of the liturg ical year.

Jesus ' resurrection is the true pledge of our future glory. It is the risen Lord , through his sacramental Church , who embraces us in Baptism, seals us with his Spirit in Confirmation , and nourishes and transforms us with his Bod y and Blood in Holy Communion. The resurrection marked a turning point in the lives of individ-

Chrism...

As a Church we will need to commit ourselves to the best possible review of the causes, with the assistance of the best expertise we can find to assist us. But we must also pay attention to Christ, who promised that he would be with his Church all days. St. Paul wrote abou t what Christ revealed to him: "My grace is sufficient for you!"

But this grace needs our cooperation. We must trust in its power to heal our weakness. But as we also learned , grace builds on nature . It is our responsibility to ensure that we take the means at our disposal to heal this human nature of ours when it leads us astray. And for this, we need to help one another get help when we need it.

The priests you know and see before you on the altar today, young and old , take responsibility for continuing our formation to ensure that we will be able to meet the challenge of this new and developing cultural climate.

We do not present ourselves as angels before you today, but as men determined, with the grace of God and the help of our brothers and sisters , parishioners, friends , family - and professional care-givers when needed - to renew our commitment to priestly service before you, our Church, tonight.

As your bishop, I can assure you that your priests and I are newly conscious of our need to work together to restore the climate of trust broken by a few of us, to

¦ Continued from page 5 candidly with sexual issues and formation. Finally, I believe that we bishops will also have to address how to deal with the misconduct of bishops, and present our conclusions and recommendations to our Holy Father, through the Apostolic Nuncio and the Congregation of Bishops.

Perhap s my references to the media can offer an opportunity to say that I do not challenge the attention the media has paid to this issue. It is true that at times the coverage has seemed to i gnore that sexual abuse of children is a societal problem, not just a priests ' problem , or that all of society, not just the Church , has been p lay ing catch-up in understanding and dealing with these grave issues. But we all recognize that priests have been given a public trust as representatives of the Good Shepherd, and have been given special grace by him to serve his peop le faithfull y. Thus our betrayal of such trust is all the more shocking, and all the more newsworthy.

Many speculate about the causes of such abuse: is celibacy the probl em? Homosexuality ? The climate of sexual freedom? The inadequacy of seminary formation ?

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uals like Mary Magdalene , Peter, and Thomas. It changed the earl y Christian community. In the New Testament, Jesus ' resurrection is not a proof of the gospel message, it is the Gospel message. It is the impetus that sends us into the hi ghways and byways to proclaim the good news — in Him we are called to share eternal life.

As we prepare to celebrate the "sesquicentennial" (150th anniversary ) of the founding of the Archdiocese of San Francisco next year (2003), there will be many opportunities for us to renew our fai th and to reach out to others to share it. The memory of our encounter with the risen Lord , especially in our celebration of the Easter Vigil , will make us eager to say with Mary Magdalene , "I have seen the Lord ."

If you have not experienced the richness of this liturgy, I encourage you to participate in it this year and to remember with the Churc h so that you are able to reach into living waters for the story most central to faith.

With my brother bishops , I send you Easter Greetings and our fervent prayer that you may experience the joy, the peace, and the love of the risen Lord.

Most Reverend William J. Levada March 29<2002 our great sorrow and shame. As we prepare during this Mass for the annual renewal of our commitment to priestly service, we do so humbly aware that the anointing of the Hol y Spirit, prophesied b y Isaiah, invoked by Jesus , given at Pentecost to his Church , and to us in our priestl y ordination , is more than ever needed by us now.

May the Holy Spirit who consecrates these sacramen tal oils tonight through our prayer, accompany them to all of our parishes, our families and our people - and especially to our precious children. May he guide us through the mystery of Christ 's passion and death to a share in his resurrection in the grace of Easter. And may he heal our wounds , the wounds of the Bod y of Christ, the Church, by anointing us with the oil of gladness and Easter joy.

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Recognizing reality

Churc h is urged to face implications of p riest shortage

By

Cat holi c News Serv ice

TUCSON , Ariz. (CNS) — Recognizing the reality of the shortage of priests in the United States is the first step in addressing it, Mercy Sister Sharon Euart told a church conference in Tucson.

Sister Euart, a former associate general secretary of the U.S. Catholic bishops ' conference, told participants in the Conference for Pastoral Planning and Council Development here that the decreasing number of priests in the United States has direct implications for parish life.

The realization that fewer priests will continue to be available for pastoral ministry may seem obvious to most Catholics , she said, but "its articulation by the hierarch y is nonetheless significant . Recognition of the reality of fewer priests calls for action by church leadership."

Sister Euart, a canon lawyer, said she took the data from a U.S. bishop s' report on "Pastoral Planning in a Time of Fewer Priests" as a starting point for reflection on what such a shortage means at the parish level.

She noted that more dioceses have begun discussing what the priesthood shortage means.

When the Center for Applied Research in the Apostolale first began collecting data for the bishops three years ago, 70 percent of U.S. dioceses reported having discussions on how to respond to fewer priests. Since then , she said, bishops have initiated programs, projects and studies of their own to address the issue. Some have issued pastoral letters and others have conducted listening sessions.

"The importance and value of naming the reality cannot be overestimated ," Sister Euart said.

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The specific role of priests in this changing environment is something that needs to be examined , she added , emphasizing that today 's priests, often assi gned to run a parish by themselves or run even more than one parish, need to be able to adapt to new structures, relate to lay staff and volunteers , be resourceful and responsible for themselves.

Today ' s priests, she noted , are often appointed pastors within five years of ordination and therefore do not have much parish experience or guidance before taking on a larger role.

To compensate for the lack of priests , many parishes alread y have increased the role of lay peop le, having them take on duties such as visiting (he sick and preparing people for the sacraments that once were carried out by the priest.

Within this increased role of the laity, Sister Euart said thai efforts should be made to "develop in clergy and laity alike appropriate attitudes and skills for this new sty le of working together." She also advised that new structures and procedures be developed to clari fy responsibilities that pastoral lay leaders and priests will assume.

She pointed out that many dioceses

already have plans in place to cope with the priest shortage, but that what works in one diocese might not necessarily work somewhere else. She also advised that pastoral planners in dioceses that are considering adopting changes, for example, p lacing a deacon in charge of pastoral care of a parish, be sure to develop role descriptions for the deacon that are in accordance with canon law.

"A respect for the place and role of law in the church will help to ensure proper implementation of the practices that respond best to the pastoral needs of the diocese," she said.

One of the most significant implications of the decreasing number of priests available is "the threat it poses for the availability of Sunday Eucharist, " the canon lawyer said.

She said the celebration of the Sunday Eucharist is where most peop le first experience the decline in the number of priests, but noted that in the bishops ' recent stud y 75 percent of Catholics had not experienced such a loss.

"This reality may indicate that dioceses and their parish priests are strugg ling to maintain those eucharistic celebrations that are so vital to the community 's identity," she said.

And for dioceses that have nol yet faced this reality, Sister Eu art urged Ihem to consider it.

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Father Sammon . . . ¦ Continued from page 3

Ordinance , which raised the wages of 16,000 workers from $6 an hour to $11 an hour with health and pension benefits. With BAOC, he pressured the INS to reduce the time it takes to process citizenshi p app lications and to allow app lications and testing to occur at local churches , which increased the passing rate for new citizens from 67 percent to 93 percent.

For over 20 years the St. Teresa community has seen organizing as being an integral part of carry ing out its mission to serve the poor. " As Father Sammon said often , "If the church isn ' t working for justice , it has nothing to celebrate in its sacraments , and it hasn 't heard the gospel."

"He was convinced that community organizing was the most significant vehicle for social justice and devoted tremendous time and effort to bring ing that message to other pastors and congregations ," said Father Vitale.

"Even after he got sick , he was instrumental in the recent strugg le of workers to unionize at the Marriott Hotel. It was Peter 's leadershi p that found an opening for new dialogue between the workers and management."

Josie Mooney, President of the San Francisco Labor Council and Executive Director of Service Emp loyees International Union , Local 790 , said , "I' ve know Peter since I became a young organizer in 1975. In all my

years of organizing around social and economic justice issues, I never met a more gifted or humble man."

"Father Sammon welcomed every individual into the church. He gave peop le a home no matter who they were or what their background was. He practiced what he preached ," said parishioner Rory Desmond.

Eighth grader Lucy Benz wrote in a note to Father Sammon , "You set me off on a journey to investi gate my faith and for this I am very grateful."

Archbishop William J. Levada said , "Father Peter Sammon was an exceptional priest whose life of service to others in the name of God exemp lified the spirit of the Gospel. His gentle , caring and loving nature was matched by his determination to reach out and help the poor. He was a courageous defender of workers. He will

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be remembered by all as a wonderful and faithful priest. " Father Sammon is survived by his brother Thomas J. Sammon Sr., his sister-in-law Betty Sammon; niece Claire Roberts and her husband Mark , niece Sheila Milosky and her husband Dennis; nep hew Thomas J. Sammon Jr. and his wife Lisa; and five grandnieces and nephews.

Debra Ballinger a parishioner and member of the parish council at St. Teresa contributed to this article.

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J iOW nlUFvvlulij lo lillb vULUl lUf l UJ UUJ 3 JT iere is the Vatican text of PopeJohn Paul IPs letter to the world 'spriestsfor Holy

Thursday,March 28. It was dated March 17 and released at the Vatican March 21.

Dear Priests, 1. With deep emotion 1 am sending you this traditional Holy Thursday letter, taking my seat beside you as it were at the table in the Upper Room at which the Lord Jesus celebrated with his apostles the first Eucharist: a gift to the whole church , a gift which , although veiled by sacramental signs , makes him "really, truly and substantially " present (Council of Trent: "Enchiridion Symbolorum " 1651) in eveiy tabernacle throughout the world.

Before this unique presence, the church bows down in adoration: "Adoro te devote, latent;Deitas, " she is unceasing ly moved by the spiritual raptures of the saints and, as the bride, she assembles in an intimate outpouring of fai th and love: "Ave , verum corpus natum de Mari a Virgine. " To the gift of this singular presence, which brings him to us in his supreme sacrifice and makes him our bread, Jesus, in the Upper Room, associated a specific duty of the apostles and their successors. From that time on , to be an apostle of Christ , as are the bishops and the priests sharing in their mission, has involved being able to act in persona "Christi Capitis. " This happens above all whenever the sacrificial meal of the body and the blood of the Lord is celebrated. For then die priest as it were lends Christ his own face and voice: "Do this in memory of me " (Lk 22:19).

How marvelous is this vocation of ours, my dear brother priests! Truly we can repeat with the psalmist: "What shall I render to the Lord for all his bounty to me? I will lift up the cup of salvation and call upon the name of the Lord" (Ps 116:12-13).

2. Joy fully meditating once again on this gift , I would like this year to speak to you about an aspect of our mission to which [ called your attention last year at this same time.

I believe that it warran ts further reflection. I mean the mission which the Lord has given us to represent him not just in the eucharistic sacrifice but also in the sacrament of reconciliation.

Between the two sacraments there is a profound relationship. The Eucharist , the summit of the sacramental economy, is also its source: all the sacraments in a sense spring from the Eucharist and lead back to it. This is true in a special way of the sacrament charged with "mediating " the forgiveness of God , who welcomes the repentant sinner back into his embrace. It is true that as a re-enactment of Christ 's sacrifice , the Eucharist also serves to deliver us from sin, The "Catechism of the Catholic Church" reminds us: "The Euch arist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins" (No. 1393) .

Nevertheless, in the economy of grace willed by Christ, this purifying power, while it directly cleanses from venial sins, only indirectly cleanses from mortal sins , which radically compromise the believer 's relationship with God and his communion with the church.

"The Eucharist , " the catechism continues, "is not ordered to the forgiveness of mortal sins.

That is proper to the sacrament of reconciliation. The Eucharist is properly the sacrament of those who are in full communion with the church " (No. 1395).

In insisting on this truth , the church in no way wishes to detract from the role ol the Eucharist. Her intention is to grasp its significance in relation to the whole sacramental economy as instituted by God's saving wisdom. This, after all, is what St. Paul clearly indicated when writing to the Corinthians: "Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself , and so eat of the bread and drink of the cup. For anyone who eats and drinks without, discerning the body eats and drinks judgment upon himself" (1 Cor 11:27-29) . In line with this admonition of St. Paul is the principle which states that "anyone conscious of a grave sin must receive the sacrament of reconciliation before coming to Communion " ("Catechism of the Catholic Church," No. 1385).

3. My dear brothers in the priesthood: In recalling this truth , I feel a pressing need to urge you, as I did last year, to rediscover for yourselves and to help others to rediscover the beauty of the sacrament of reconciliation . In recent decades and for a variety of reasons , this sacrament has passed through something of a crisis. More than once I have drawn attention to this fact, even making it the theme of a gathering of the Synod of Bishops , whose reflections I then presented in the apostolic exhortation "Reconciliatio et Paenitentia. " On the other hand, I cannot fai l to acknowledgewith deep joy the positive signs which, in the jubilee year especially, have shown that this sacrament, when suitably presented and celebrated, can have a broad appeal, even among the young. Its appeal is enhanced by the need for personal contact, something that is becoming increasingly scarce in the hectic pace of today 's technological society, but which for this veiy reason is increasingly experienced as a vital need.

Cert ainly, this need can be met in various ways. But how can we fail to recognize that the sacrament of reconciliation — without confusing it with any of the various forms of psychological therapy — offers an extraordinaril y rich response to this need? It does so b y bringing the penitent into contact with the merciful heart of God through the friendly face of a brother.

Yes, great indeed is the wisdom of God, who by instituting this sacrament has made provision for a profound and unremitting need of the human heart. We are meant to be loving and enlightened interpreters of this wisdom through the personal contact we are called to have with so many brothers and sisters in the celebration of penance.

In this regard , I wish to repeat that the usual form of administering this sacrament is its individual celebration , and only in "cases of grave necessity " is it lawful to employ the communal form with general confession and absolution. The conditions required for this form of absolution are well known; but perhaps we should remember that for absolution to be valid the faithful must have the intention of subsequently confessing their grave sins individually (cf. "Catechism of the Catholic Church , " No. 1483).

4. With joy and trust let us rediscover this sacrament. Let us experience it above all for ourselves, as a deeply felt need and as a grace which we constantly look for, in order to restore vigor and enthusiasm to our journ ey of holiness and to our ministiy.

At the same time, let us make evety effort to be true ministers of mercy. We know that in this sacrament, as in others, we are called to be agents of a grace which comes not from us but from on hig h and works by its own inner power. In other words — and this is a great responsibility — God counts on us, on our availability and fidelity, in order to work his wonders in human hearts. In the celebration of this sacrament, perhaps even more than in the others, it is important that the faithful have an intense experience of the face of Christ the Good Shepherd.

Allow me therefore to speak to you on this theme, imagining as it were all the places — cathedrals, parishes, shrines or elsewhere — in which you are daily engaged in administering this sacrament.

Our minds turn to the pages of the Gospel which reveal most directly the merciful face of God. How can we fail to think of the moving meeting between the prodigal son and his forgiving Father? Or the image of the sheep which was lost and then found, and which the shepherd joyfull y lifts onto his shoulders? The Father 's embrace and the Good Shepherd's joy must be visible in each one of us, dear brothers , whenever a penitent asks us to become ministers of forgiveness.

In order to bring out certai n specific aspects of the unique saving dialogue that is sacramental confession , I would like to use the "biblical icon " of the meeting between Jesus and Zacchaeus (cf. Lk 19:1-10) . To me it seems that what takes place between Jesus and the "chief tax collector " of Jericho resembles in a number of ways the celebration of the sacrament of mercy. As we follow this brief but powerful stoiy, we tiy to capture in Christ 's demeanor and in his voice all those nuances of wisdom, both human and supern atural , which we, too, must strive to communicate if the sacrament is to be celebrated in the best possible way.

5. The story, as we know, presents the meeting between Jesus and Zacchaeus as if it happened by chance , Jesus enters Jericho and moves through the city accomp anied by the crowd (cf. Lk 19:3) - In climbing the sycamore tree, Zacchaeus seems prompted by curiosity alone.

At times, God's meetings with man do appear to be merely fortu itous. But nothing that God does happens by chance. Surrounded by a wide variety of pastoral situations , we can sometimes lose heart and motivation because so many Christians pay too little attention to the sacramental life, and even when they do approach the sacraments , they often do so in a superficial way.

Those who hear many confessions and see how people ordinari ly approach the sacrament can be disconcerted by the way certain penitents come to confession without even a clear idea of what they want. Some come only because they feel the need to be listened to.

Others because they want advice about something. Others have a psychological need to be released from burdensome feelings of guilt. Many, on the other hand , feel a real need to restore their relationship with God, but they confess without being really aware of the obligations which this entails. They may make a poor examination of conscience because they have little knowledge of the implications of a moral life inspired by the Gospel. Is there any confessor who has not had this experience ?

This is precisely the case of Zacchaeus. Everything that happens to him is amazing. If there had not been , at a certain point, the "surprise " of Christ looking up at him, perhaps he would have remained a silent spectator of the Lord moving through the streets of Jericho.

Jesus would have passed by, not into, his life. Zacchaeus had no idea that the curiosity which had prompted him to do such an unusual thing was already the fruit of a mercy which had preceded him , attracted him and was about to change him in the depths of his heart.

Dear priests, with so many of our penitents in mind , let us re-read Luke 's magnificent account of how Christ behaved: "When Jesus came to the p lace, he looked up and said to him, "Zacchaeus , make haste and come down; for I must stay at your house today" (Lk 19:5) .

Eveiy encounter with someone wanting to go to confession , even when the request is somewhat superficial because it is poorly motivated and prepared, can become, throug h the surprising grace of God , that "place" near the sycamore tree where Christ looked up at Zacchaeus. How deeply Christ's gaze penetrated the Jericho publican 's soul is impossible for us to judge.

But we do know that that same gaze looks upon each of our penitents. In the sacrament of reconciliation we are agents of a supernatural encounter with laws of its own, an encounter which we have only to respect and facilitate. For Zacchaeus, it must have been a stunning experience to hear himself called by his name, a name which many of his townsmen spoke with contempt. Now he hears it spoken in a tone of tenderness, expressing not just trust but familiarity, insistent friendship . Yes, Jesus speaks to Zacchaeus like an old friend , forgotten maybe , but a friend who has nonetheless remained faithfu l, and who enters

with the gentle force of affection into the life and into the home of his re-discovered friend : "Make haste and come down; for I must stay at your house today " (Lk 19:5) .

6. Luke 's account is remarkable for the tone of the language: everything is so personal, so tactful , so affectionate! Not only is the text filled with humanity; it suggests insistence, an urgency to which Jesus gives voice as the one offering the definitive revelation of God's mercy. He says: "I must stay at your house , " or to translate even more literally: "I need to stay at your house " (Lk 19:5).

Following the mysterious road map which the father has laid out for him, Jesus runs into Zacchaeus along the way. He pauses near him as if the meeting had been p lanned from the beginning. Despite all the murmuring of human malice, the home of this sinner is about to become a place of revelation, the scene of a miracle of mercy. True, this will not happen if Zacchaeus does not free his heart from the ligatures of egoism and from his unjust and fraudulent ways. But mercy has already come to him as a gratuitous and overflowing gift. Mercy has preceded him!

This is what happens in eveiy sacramental encounter. We must not think that it is the sinner, through his own independent journey of conversion, who earns mercy. On the contrary, it is mercy that impels him along the path of conversion. Left to himself, man can do nothing, and he deserves nothing. Before being man 's journey to God, confession is God 's arrival at a person 's home.

In confession , therefore, we can find ourselves faced with all kinds of people. But of one thing we must be convinced: Anticipating our invitation , and even before we speak the words of the sacrament , the brothers and sisters who seek our ministry have already been touched by a mercy that works from within.

Please God , we shall know how to cooperate with the mercy that welcomes and the love that saves. This we can do by our words and our attitude as pastors who are concerned for each individual , skillfu l in sensing people 's problems and in delicately accompanying them on their journey, and knowing how to help them to trust in God's goodness.

7. "I must stay at your house. " Let us try to penetrate these words still more deeply. They are a proclamation. Before indicating a choice on the part of Christ, they proclaim the will of the Father. Jesus appeal's as someone with a precise mandate. There is a "law" which he, too , must observe: the will of the father which he accomplishes with such love that it becomes his "food" (cf. Jn 4:34) . The words which Jesus speaks to Zacchaeus are not just a means of establishing a relationship but the declaration of a plan drawn up by God. The meeting unfolds against the background of the word of God, which is one with the word and the face of Christ. It is here, too, that the encounter which is at the heart of the celebration of penance must begin. How poor if everything were reduced to the skills of human communication! Awareness of the laws of human communication can help and should not be overlooked, but it is the word of God which must sustain everything. That is why the rite of the sacrament provides for the proclamation of this Word to the penitent.

This is a detail that should not be underestimated, even if it is not always easy to implement. Confessors very often find it hard to communicate what the Word demands to those who have only a superficial knowledge of it. Obviously, the actu al celebration of the sacrament is not the best time to make up for the lack. This should be done with pastoral insight during the time of preparation , by offering basic pointers that allow penitents to measu re themselves against the truth of the Gospel. In any event , the confessor

should not fail to use the sacramental encounter to lead penitents to some grasp of the way in which God is mercifully reaching down to them , stretching out his hand , not to strike but to save.

Who can deny that the dominant culture of our time creates very real difficulties in this regard? Even mature Christian s are often hindered by it in their efforts to live by God 's commandments and follow the guidelines set out on the basis of the commandments by the church's magisterium. This is the case with many issues in the area of sexual and famil y morality, bioethics and professional and social morality; but it is also true of problems regarding obligations in the area of religious practice and participation in the life of the church . For this reason there is a need for a catechesis which the confessor cannot offer at the moment of celebrating the sacrament. It would be best to make this catechesis part of a deeper preparation for confession. With this in mind, penitential celebrations with community preparation and individual confession can be veiy hel p ful.

To clarify all of this , the "biblical icon " of Zacchaeus provides yet another important cue. In the sacrament , the penitent first meets not "the commandments of God" but , in Jesus, "the God of the commandments." To Zacchaeus, Jesus offers himself: "I must stay at your house. " He himself is the gift that awaits Zacchaeus, and he is also "God's law" for Zacchaeus.

When we see our encounter with Jesus as a gift, even the most demanding features of the law assume the "lightness" of grace, in line with that supernatural dynamic which prompted St. Paul to say: "If you are led by the spirit , you are not under the law" (Gal 5:18) .

Eveiy celebration of penance should cause the soul of the penitent to leap with the same j oy that Christ 's words inspired in Zacchaeus, who "made haste and came down and received him joyfully " (Lk 19:6).

8. The availability and superabund ance of mercy should not, however, obscure the fact that it is only the premise of salvation , which reaches fulfillment to the extent that it meets a response in the human being. In fact, the forgiveness granted in the sacrament of reconciliation is not some external action, a kind of legal "remission of the penalty," but a real encounter of the penitent with God, who restores the bond of friendship shattered by sin. The "truth " of this relationship requires th at we welcome God's merciful embrace, overcoming all the resistance caused by sin, This is what happens in the case of Zacchaeus. Aware that he is now being treated as a "son," he begins to think and act like a son , and this he shows in the way he rediscovers his brothers and sisters.Beneath the loving gaze of Christ, the heart of Zacchaeus warms to love of neighbor. From a feeling of isolation, which had led him to enrich himself without caring about what others had to suffer, he moves to an attitude of sharing. This is expressed in a genuine "division " of his wealth: "half of my goods to the poor." The injustice done to others by his fraudulent behavior is atoned for by a fourfold restitution: "If I have defrauded any one of anything, I restore it fourfold" (Lk 19:8) . And it is only at this point that the love of God achieves its purpose, and salvation is accomp lished: "Today salvation has come to this house" (Lk 19:9) .

Dear priests, this journey of salvation , so clearly described in the story of Zacchaeus, should guide us and hel p us accomplish with wise pastoralbalance our difficult work in the ministry of the confessional. It is a ministry always beset by two opposite extremes: severity and laxity.

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J_ CATHOLIC SAN FRANCISCO Guilty by association There seems to be something in us that doesn ' t much like or accept complexity, particularly in the areas of good and evil. We want our heroines and our villains to be clearly drawn and readily identifiable. This human tendency, perhaps , accounts for the popularity of action-movie thrillers of the Indiana Jones variety. But life , of course, is oftentimes complex and reality refuses to submit to a demand for simp le answers.

This tendency toward the simplistic , combined with unkindness and impatience, feed the phenomenon known as guilt by association. Rather than using our skills of reason and discernment - and the virtue of charity - we often find it convenient to lump the bad , the not-so-bad and the good all together.

Down deep, we know this process is flawed , but putting things and people into big containers is more efficient - particularly when we are angry.

For example, the anger we feel at a few executives of bankrupt Enron Corporation for their questionable and self-serving actions has flowed over to just about anyone who has had anything to do with Enron. So the displaced Enron workers are having a hard time finding new jobs. In the minds of potential employers, Enron ' s employees are tarnished — painted with the same brush of guilt that has been applied to the company ' s executives.

At Arthur Andersen, LLP, the former auditing firm of Enron , much the same story of guilt by association is being played out. The recent indictment by the Department of Justice accuses the entire firm rather than individuals of criminal activity. While the real crime was probabl y securities fraud at Enron itself , the innocent 28,000 U.S. employees (1,200 in the Bay Area) of Arthur Andersen may be caught in the crunch of an over-zealous U.S. Justice Department. The indictment against Andersen is unprecedented (the only time a firm that self-reported has been indicted) and - through guilt by association - puts at risk many honest , ethical and hardworking people.

In the Catholic Church, the recent waves of media coverage of priests who molested children and teens many years ago, and the misjudgments, in certain cases, of Church officials have inadvertently thrown mud on thousands of good priests.

In a Palm Sunday homily, Santa Rosa Bishop Daniel Walsh spoke of priests ' anguish and their sorrow, "I speak on behalf of the priests gathered here, when 1 say that our hearts break when we hear reports of child sexual abuse. We are deeply shamed and saddened that the priestl y ministry that we embody is betrayed by a few. We feel hurt because children have been injured and wounded, and our families have been torn and the reputation of all priests questioned. ' The remedy to the injustice of guilt by association is intellectual vi gor taking the time and making the effort to tally understand the circumstances of a situation. Common sense — combined with the virtues of kindness, hope and charity - go a long way in separating the good from the evil, the innocent from the guilty.

Lif e of Fath er Sammon In this life, there are many small injustices th at never come to our attention — and thus we are not able to correct the situation. The bravery of a rescuer fails to be noticed, the life-saving work of a nurse is unknown, the dedication of a teacher is not recognized, the unselfish actions of sons and daughters and friends are unappreciated , the sacrifice of parents is taken for granted - these are small injustices that we surely would make right if we had the chance.

The death of Father Peter J. Sammon at a time when the Catholic Church is smothered in an extended blizzard of media attention is another small injustice - but one that we can do something about.

In the past two months, millions of words have been written and spoken about the past crimes of a number of priests against children and minors. A great deal of attention also has been given to some cases where tragedy was compounded by misjudgments of Church officials. Through the hundreds of stories written, we know the names of notorious pedophile priests and we know a lot about their molestation records.

The injustice done to Father Sammon - and really an injustice done to all of us — is that only a few hundred words will be written about his life. But Peter Sammon is writ large upon the memories of everyone who met him, of everyone who learned from him, and everyone who benefited from his priestly dedication and service. A priest for nearl y 55 years and pastor of St. Teresa Church in San Francisco for 32 years, Father Sammon gave himself to others for God. Father Sammon died on March 21 , 2002 in the rectory of his beloved St. Teresa's Parish — surrounded by his staff singing hymns as the priest took his final steps to heaven.

MEH

Increase dialogue on bioethics

The guest editorial by Joan Desmond , summarizing the Archbishop Genetic Quinn Symposium on Engineering and Human Cloning, does a surprising ly good job , Here are some additional views from a different seat at the Colloquium. But first , my thanks to George Wesolek and Melanie Piendak for organizing an excellent symposium.

Before the colloquium I searched the scientific data-base to see what speaker, William Hurlbut , MD, had written in this field , and found no scientific articles. It was, therefore , not disappointing to find that he did not represent the scientist 's point of view. It was disappointing to find no practicing scientist on the speaker panel , and that questions representing the scientific point of view were edited out of the written question sets. All three speakers emphasized the importance of dialogue. Yet dialogue , by definition is two directional discussion (like a telep hone conversation) not a one directional exposition (like advertising on the TV).

Without better information from Ihe science side, perhaps it is also not surprising that Desmond labels the "scientifi c establishment " as resisting value jud gement.

The American Medical Association devotes at least one issue of its journal yearly lo a full presentation of medical ethics. This presentation often includes a summary of relevant religious belief. It is good reading, easil y accessible , and has a balanced point of view.

One certainl y agrees with the guest editorial , "what concerned Catholics need is a moral framework." The more serious matter is that the vast majority of Catholics is unconcerned. The third speaker, Dennis Kucinich , D-Ohio , was asked how to address this lack of concern. Without hesitation he answered , "From the pul pit!"

Perhaps this is the most valuable advice for overcoming "misinformation , willfu l ignorance and confusion " among the faithful. Perhaps in a future guest editorial Joan Desmond could focus on this serious concern.

Alex M. Saunders , M.D. San Carlos (Ed. note: William H urlbut earned his medical degree at Stanford University. He is a ph ysician and consulting professor at the Progra m in Human Biology at Stanford and a member of President Bush 's Council on Bioethics.)

Buckley and William Bennett , have called for the resignation of Cardinal Law from the Archdiocese of Boston.

Today, Palm Sunday 2002, a priest during Mass in a church in Washington D.C. called for his resignation. This is pretty unprecedented business for the American Catholic Church!

I am concerned about the responses from the Catholic clergy, especially bishops , who are jus t limiting their focus on the publicized issue of child abuse. I anticipate the bishops to put the question in the context of the institution of mandatory celibacy in the Catholic Church. And also , 1 hope to see a genuine recognition of the immense spiritual talent and dedication of the thousands of men who were honest and had to give up being priests because they also felt called to the married state. How much of a loss to the priesthood was their departure because they were not allowed to be married and priests?

I believe celibacy is a tremendous virtu e to be freel y accepted and practiced by the individual Christian. Somehow making it a rule diminishes the power and witness of celibacy. In the earl y Church priests were free to be either married or celibate. Did married priests in the earl y Church diminish the witness and growth of the Church?

Joe Trevors Hercules

L E T T E

Freedom requires p olitical action

Re: Heather Steil' s letter ("Preach prayer not politics ," CSF March 15).

It is right for the church to "nurture the spiritual growth of its members " and I believe that the Catholic Church is doing that all of the time. However, we live in a republic where the laws are made by the people. Our freedom of reli g ion is in the hands of the voters. There are many countries where peop le are not free to pray as we are . Our laws giving us this freedom could be changed by a vote of the peop le. We need to be concerned about the laws that are being proposed and the candidates ' positions on these legal questions.

We should be thankful for guidance from the Church in matters of faith and morals when they appear in the political agenda. Many peop le of the Islamic faith live in countries where they are forced to be of that faith . I don 't think we want that for America.

Gloria Gillogley San Mateo

s

Distressed by scandals

I am viewing with alarming concern a trickle becoming a flood of publicity of the Clerical sexual abuse problem in the Catholic Church. In the past two weeks two of the most prominent Catholic laymen in the United States , William

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Gods mercy and justice continued

On March 15, Jane L. Sears responded to my dispute with Fr. Rolheiser. "God is always gentle " (Rolheiser); "Then who sacked Sodom and Gommorrah?"

(Riordan).

Ms. Sears: "It 's simple; God is equall y merciful and just. " Sorry, Ms. Sears , that 's impossible.

If we divide God' s nature into two equal parts: one all loving and forgiving; the other demanding justice and atonement — what happens when they, at the moment of jud gement , collide? If, as Ms. Sears contends , they are equal , nothing happens. A stalemate ensues. God is rendered inert. Possible? I don ' t think so.

There are no simple answers to profound questions.

The question then becomes: when does God' s love (e.g. sending down His onl y son to suffer and die for us) prevail and when does God's justice (e.g. condemning Satan and his followers to hell) pre vail?

No one knows. It 's a mystery. Which I believe, is exactl y what God intended.

Robert Riordan Redwood City

On Being Catholic

Christ Our Passover It all begins with the youngest child asking a question at the dinner table: "Why is this night different from all other ni ghts?" In response, the drama of the Jewish Passover celebration unfolds. Easter is the Christian Passover feast, and our answer to the child' s question is proclaimed in the ancient hymn of the Easter Vigil: "This is the ni ght when Jesus Christ broke the chains of death and rose triumphant from the grave!"

The word "Easter " is not of Christian origin , but the words "Pasch" and "paschal" touch the heart of what we celebrate throug hout the season from Ash Wednesday to Pentecost. We hear the words in this season , but what do we mean by them?

Pasch is derived from the Hebrew word "pesach" which is rendered as "Passover" in English. Who is "passing over"? Jewish tradition gives two answers. First , God "passes over " the homes marked with the blood of the lamb; the angel does not strike down the firstborn in those houses. Secondl y, the Israelites "pass over" from the slavery of Egypt into the freedom of the Promised Land. Later rabbis also interpreted this latter "Passover " in a spiritual way, as a movement from sin to virtue , and from ignorance lo knowled ge of God. The blood of a sacrificial lamb which protects , and a journey from slavery to freedom: for us Christians , these happenings foreshadow the centra! event of human history, the Paschal Mystery. According to the Catechism of the Catholic Church, this mystery has two aspects: "by his

death , Christ liberates us from sin; by his Resurrection , he opens for us the way to a new life." (#654) This new life is nothing less than life eternal , which begins with the Resurrection of Jesus. This is "the crowning truth of our faith ." (#638) John ' s Gospel connects the death of Jesus on the cross with the sacrifice of the paschal lambs , and calls this the "hour" in which He passes from this world to the Father. (Jn 13:1) He departs , but He takes us with Him: He dies for us so that we might rise with Him. Because the true Promised Land is not geographical , the Resurrection of Jesus is not simp ly a matter of a dead corpse coming back to life. The humanity of Christ is transformed in a way beyond our wildest imagination: it can no longer be confined to earth and belongs henceforth only to the Father 's divine realm. (#645) The Resurrection is an event which is both historical and transcendent; Christ does not elude the bonds of time and space, He exp lodes them.

This is wh y there are Easter signs which point back to Jesus ' earthly life - the wounds in His hands and feet , the empty tomb. This is the same man who was nailed to the cross and laid in the grave. Yet in the glory of the Resurrection the human ity of Jesus can be constrained no longer by ihe three dimensions we inhabit. Somewhere C. S. Lewis suggests that the risen Christ could pass throug h locked doors not because He is less "real" than the door (like a ghost), but because He is "more" real - as we can wade throug h water because we are more solid than the water.

Human ingenuity seeks to overcome the boundaries of

time and space. We want to travel farther and faster, we wanl to live longer and healthier lives. These are ultimately onl y ways of try ing to make our stay in Egypt more bearable. The Promised Land to which Jesus leads us dawns in time but stretches into eternity; it begins on earth but leads into infinity. The Paschal Mystery offers the onl y way to pass over to our true home: through death to life with the crucified and risen Lord .

On the night before He died, Jesus told His friends, "You know the way that leads where I am going." And He was right - they did know it; they just did not know it was the way. It seemed to be (literally) a dead-end. As we contemplate the glory of the risen Christ this Easter, let us ponder His words: "I am the way, Ihe truth , and the life." (Jn 14:6) His death has become the way because of the truth of His resurrection life.

Father Milton T. Walsh

Father Milton T. Walsh is academic dean and an assistant professor of systematic theology at St. Patrick Seminary, Menlo Park.

Famil y Lif e

Lucas turns 12, a milestone for mom "Lucas is 12? I can 't believe it!" said my friend.

"How 'd that happen?"

"My theory is we fell into some kind of a time warp," I said. "Seems like he was just born , and now he 's a pre-teen. " "Time goes fast."

"I know."

On birthdays , I like to di g out the old photos and think about how much my kids have grown. One of the first piclures I have of Lucas shows me holding him in front of our apartmenl building. I've got that dazed , new-mother look , he ' s got that squinting, infant look. Behind us a burst of yellow daffodils celebrate s the beginning of our life together. On his first and second birthdays , 1 put him in front of the same flowers. He's bigger, of course, in those shots, with a smile as bri g ht as the daffodils.

The daffodil birthday p hoto tradition ended abruptl y when we moved to a cooler yard where the daffodils weren 't blooming yet on March 1. But whenever I see one, I think of my h appy baby and the bright, outgoing boy he 's become.

Twelve was more of a milestone for me than for Lucas. To him, it was just another birthday. He asked for yellow cake with chocolate frosting and whined when he learned he 'd have to clean his room for the party.

We started the celebration at the bowling alley with

Lucas ' friends Steven , Greg, Nick , and Louis, all recreational bowlers. They screamed and high-fived each other on the rare strikes and spares. No one but my husband Steve broke 100.

Lucas had the lowest score of all, a fact that would have resulted in tears and tantrums in earlier years. But he was unfazed , graciousl y cheering for his friends.

"He's growing up," I thought. "Maybe that 's not so bad. " Back home, we sent the boys outside to play in the melting snow. Later, we gathered around the kitchen table for hot dogs, potato chip s, and apple slices. Lucas opened his presents , remembering to say "Thank you" without being prompted. I lit 12 candles and carried the cake to the table. "Happy birthday, dear Lucas," we sang.

The boys stayed for most of the afternoon. When we finall y took them home, Lucas was glowing with excitement.

"This was the best party I' ve ever had!" he said. "I got to play with my friends all day !"

"I' m glad you had fun ," I said.

"I love you , Mom." "I love you , Lucas," I hugged him, remembering when I had to lean down to do that.

A friend whose children are grown says if she could

have a wish , it would be to go back to a day — any day — when her children were home.

Just to relive normal famil y life—homework and games of Scrabble, baths and bedtime stories, tying shoes and wiping noses. There 's a beauty in everyday life that we don ' t always see as the gift it is, Birthdays remind us to treasure every minute God g ives us with our children. The days may be long, but the years go faster than we can imag ine, The day after the party, I went out in the backyard.

There in the garden , was one bright daffodil.

Christine Dubois

Christine Dubois is a widely published freelance writer who lives with her family near Seattle.

Contact her at: chriscolumn@juno.com.

Spirituality

Cross reveals Christ's descent into hell There's a curious line in our creed which says that, immediately following his death , Jesus "descended into hell. " What, possibly, can that mean?

Within the popular Christian mindset we have the conception that , as a consequence of original sin , the gates of heaven were closed so that, from the time of Adam and Eve until the moment of Jesus ' death , nobod y could enter paradise. Only a divine act of reparation could again give human beings access to heaven and that act of reparation was Jesus ' death which "paid the debt of sin " and so opened the gates of heaven .

In thi s view of things, all the just who had died from the time of Adam and Eve unti l Jesus ' death were asleep somewhere, in a Hades of sorts. Immediatel y following his death, Jesus descends to that underworld and awakens these souls and then triump hantl y leads them into paradise.

That descent to the underworld to wake the souls of the dead and take them to heaven is what is understood as "the descent into hell." The image of this is wonderfully captured in an ancient homil y that the churc h now uses as one of its readings for the hour of vi gils on Holy Saturday.

But that 's an image, something that captures , as might an icon, a deeper reality. It 's not a videotape of an actual happen-

ing. How is it to be interpreted? How did Jesus descend into hell? Let me try to explain this by combining three images.

The first is a story, a tragic one. Some years ago some family friends of mine lost a daughter to suicide. She was in her early 20s and away from home when she made her first attempt to kill herself. The family rushed to her, flew her home, surrounded her with loving solicitude , took her to doctors of every kind, and generally tried every possible way to love and coax her out of her deadly depression.

In the end, they failed. She killed herself , despite their efforts. All the loving effort and professional resources they could muster could not break through and bring her out of the private hell into which she had descended. Strong as human love can be, sometimes it stands helpless, exhausted, before a door it can 't open.

My second image is taken from John ' s Gospel. After Jesus rises from the dead , he appears to the disciples who, as John describes , are huddled together in a room, in fear, with the doors locked . Jesus comes right through the locked doors, stands inside the middle of their fear , and breathes out peace. A week later, he does it again.

A third image: When I was a young boy, my mother gave me a holy card , an adaptation of a famous painting by

Holman Hunt ("The Christ Who Knocks"). In the version my mother gave me, we see, behind a locked door, a man huddled and paralyzed by a fear and darkness of some kind. Outside the door stands Jesus, with a lantern, knocking, ready to relieve the man of his burden. But there 's a hitch — the door has a knob only on the inside. Jesus cannot enter, unless the man first unlocks the door. There's the implication that God cannot help unless we first let God in. Fair enough? Not exactly.

What die cross of Christ reveals is that when we are so paral yzed by fear and overcome by darkness that we can no longer help ourselves, when we have reached the sta^e where we can no longer open the door to let light and life in, God can still come through our locked doors , stand inside our fear and paralysis, and breathe out peace.

ROLHEISER , page 14

Father Ron Rolheiser

SCRIPTURE & LITURGY Easter: The preeminent day 'the Lord has made' This glorious Sunday both concludes the sacred Triduum and launches us into the fifty day Easter celebration, which is considered one prolonged feast, or better "one great Sunday," according to St. Athanasius. As you would suspect, the Church has chosen rich fare to nourish us at the Liturgy of the Word on this preeminent day "the Lord has made." Perhaps these reflections on each text will make the proclamation of the Word in your parish assembly the event that gathers you in.

Acts of the Apostles 10:34a, 37-43 Our author puts this speech on the lips of Peter as he addresses the household of Cornelius, largely composed of Gentiles. We thrill to hear that God was acting in the ministry, death , and resurrection of Jesus Christ only to offer to all who believe the "forgiveness of sins through his name" and the welcome into the community of believers. Those who first proclaimed were "witnesses" of the events, "who ate and drank with him after he rose from the dead." We who "eat and drink" this proclamation of the Word are one with them in their experience of the risen Jesus and no less "commissioned" to proclaim our experience.

Psalm 118 This pilgrimage psalm springs readil y to the lips of a pilgrim Church , whose journey is propelled by the completed journey of Jesus the Lord, "the stone which the buriders rejected... " now "becomes the cornerstone." His day makes our own day: "This is the day the Lord has made; let us rejoice and be glad."

Colossians 3:1-4 Using spatial language, the author contrasts a pre-baptism life ("what is on earth") with that of a post-baptism life ("what is above"). While our ultimate resunection remains the surprise of the final day — "When Christ your life appears, then you too will appear with him in glory" — even now thanks to our baptism we can make choices that preview the final day 's glory: "If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. " / Corinthians 5:6b-8 What could be more appropriate for the Christian Passover celebration than Paul's exhortation to live new lives in terms of the unleavened bread of the Jewish Passover ! "Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. "

Easter Sunday Acts of the Apostl es 10:34a, 37-43; Psalm 118; Colossians 3:1-4 or / Corinthians 5:6b-8; f ohn 20:1-9; Matthew 28:1-10, or afte rnoon Masses, Luke 24:13-35.

Father David M. Pettingill As always with Paul, he can exhort Christians to new patterns of behavior because something has happened for them and to them: "For our paschal lamb, Christ, has been sacrificed.... Therefore, let us celebrate the feast... with the unleavened bread of sincerity and truth. " John 20:1-9 Like the beloved disciple who was so uniquely loved by Jesus, we who are cherished by friends who love us can touch the risen Jesus by our Church 's resunection faith. Tliis disciple leaned upon the chest of Jesus at the supper, positioned not unlike the Word at the heart of the Father. From this position of disclosure, intimacy, and love, this disciple remains faithful during Jesus' passion, attends Jesus ' trial, represents the community of believers at the foot of the cross, and ultimately runs to the tomb where "he saw and believed." He saw die burial cloths unneeded (in contrast to those needed for Lazarus who merely came back from the dead only to die again) and believed that Jesus had been raised to deathless, end-time glory. He was so loved that he believed. Those who support us with their love assure us that the source of that love has been raised.

Matthew 28: 1-10 (The gospel for the Easter Vigil, which may be used on

I

Easter Sunday.) When we compare Matthew with Mark in their resurrection accounts, Matthew is more dazzling. In place of Mark's "young man. . .clothed in a white robe," Matthew gives us "an angel of the Lord" ("His appearance was like lightening and his clothing was white as snow") and includes "a great earthquake." And the guards "shaken with fear" who become "like dead men." Our author hopes to stun us into resuirection joy by the enormity of details he employs to state that Jesus has been launched into end-time glory and that when we attempt to proclaim him as risen Lord, he happens for us too.

Luke 24: 13-35 (This gospel may be used for afternoon and evening Masses on Easter Sunday because of its own time frame , '"Stay with us, for it is nearly evening and the day is almost over,'") Our beloved Emmaus story answers the question , "How do subsequent generations encounter the risen Jesus?" The answer illumines us: The risen Jesus penetrates us through the Word of God, which he interprets for us , makes our hearts thereby burn "within us," enables us to recognize him "in the breaking of the bread," and persuades us to tell our experiences to others. That 's how.

May these sacred texts, proclaimed in your parish Easter assemblies, deliver to your hearts what they say and lead you to the table where we share in "the day the Lord has made. " Questions for Small Communities of Faith: 1. Which Easter reading speaks to your heart? Why? 2. How can we renew our faith in the risen Lord 's presence to us?

Father David M. Petting ill is assistant to the moderator of the curia and parochia l vica r at St. Emydius Parish, San Francisco.

Christ is risen! He is truly risen!

"We should glory in the cross of our Lord Jesus Christ, for he is our salvation , our life and our resurrection; through him we are saved and made free." These vibrant words begin the one liturgy of our great Three Days. We call it Triduum: three days.

Friday, Saturday, and Sunday. Three great days but one liturgy. We begin Good Friday according to the Jewish method of counting. Good Friday begins at sunset the day before. The Triduum begins with the Holy Thursday Mass of the Lord's Supper. You'll notice that the Mass did not conclude with the usual words: 'The Mass is ended. Go in peace." And the Good Friday liturgy t toes not begin with "The Lord be with you," We celebrate one great liturgy that takes us three days.

At the heart i >f these great days of prayer is the profound reality of what Catholics call the Paschal Mystery: the events of (he cross and resurrectionof Jesus Christ who brings salvation for >he whole world. For three extraordinary days we glory in the cross of our Lord Jesus Christ, 'triduum is at once the anniversary of the events of the Paschal Mystery, ihe renewal of our baptismal commitment to dying and rising with Christ, and the joyous initiation of all the catechu•nens who are literally plunged into the Paschal Mystery through their immersion in the life-giving waters of baptism.

So it comes as no surprise that it takes us three whole days to remember and recommit ourselves to the transformation won for us by the cross and resurrection of Jesus.

The last of the three days, Easter Sunday, is also the first day of the great fifty days of the Easter Season. The exuberant joy, the prayer, the praise, the thanksgiving for

Rolheiser... ¦ Continued from page 13 The love that is revealed in Jesus ' suffering and death, a love that is so other-centered that it can fully forgive and embrace its executioners, can precisely pass through locked doors, melt frozen hearts, penetrate the walls of fear, and descend into our private hells and, there, breathe out peace.

In the case of the young woman who committed suicide, she had reached a point where she was frozen inside

Sister Sharon McMillan, SND the risen Christ and for our life in him continues in full force for fifty days, culminating on the fiftieth day, Pentecost.

These great fifty days are celebrated as if each day were a Sunday, as -f each day were a feast day. This hol y season of Easter is known as the "great Sunday" during which the Alleluia rings out continually in our parishes and we greet oue'another over and over with the words: "Christ is risen!" "He is tru ly risen!"

Fifty days are barely enough to grasp the awesome truth of a private hell, behind doors that her family'^ love and professional doctors could no longer open. They stood outside of her locked doors, like Jesus in Holman Hunt 's painting, knocking, begging for a response that she could no longer give. I have no doubt, though, that when she awoke on the other side she found Christ standing inside her fear and darkness, breathing out peace.

The doctrine of die "descent into hell" is singularly the most consoling of all doctrines, in any religion. As that ancient homily on Holy Saturday so wonderfully puts it, the love that Christ reveals in the cross is so strong that it

that Christ's death is our ransom from death and his resurrection is our rising to life. What are some of the experiences that assist our hearts and minds to rejoice in this truth?

We have the newly-baptized , the neophytes, in a prominent place in our midst and we pray for them eveiy Sunday in the intercessions. The joy that so obviously fills them reminds us of the privilege we have in living as Christ 's disciples.

The Pentecost season marks the traditional time for celebrating the sacraments of Christian initiation for other members of the parish: the baptism of infants , Confirmation , and First Communion.

Fifty days of rejoicing is sustained at Sunday iVlass by use of the glorious Easter hymns, the rite of sprinkling with the blessed Easter water to replace the penitential rite, and creative ways to keep the colorful Easter Sunday environment fresh and inviting. The beautifully decorated Paschal candle and baptismal font will help keep alive the EasterPentecost spirit.

Through these liturgical signs for fifty days we remind one another of the cause of our joy: 'We should '-lory in the cross of our Lord Jesus Christ, for he is our salvation , our life and our resurrection; through him we are saved and made free."

Notre Dame Sis ter Sharon McMillan is .issistant professor of sacramental theology and liturgy at St. Patrick Seminary, Menlo Park. can descend into any hell we can create, thaw out our frozen souls, and lead us into the light and peace of paradise, despite our fears and weaknesses. The cross of Christ does not stand helpless before a locked door.

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

The CatholicDiff erence

Easter message: Salvation is not for sale After expounding a general theory of the universe, a famous scientist was once asked where God fit into the picture . "God?" he replied. "I have no need of that hypothesis."

That 's what a lot of the twentieth century thought , and that is one reason why the twentieth century became an abattoir , a slaughterhouse. Human beings , without God, become self-mutilating. To drive God from the world is to amputate something fro m ourselves. To deem God an "unnecessary hypothesis" is to declare for self-salvation.

Hundreds of millions of deaths — in battle , in the labor camps, in the secret police prisons, and along the roads to starvation — have demonstrated that self-saving man is self-destroy ing man. Many of our contemporaries may not be willing to admit that publicl y, yet. But Ihe world of the twenty-first century is experiencing a profound need for salvation. Salvation is back, and we 're not selling it to ourselves any longer.

What 's the evidence? Look in any bookstore. I hold no brief for esoteri c philosop hy or New Age pseudo-religion or Wicca or any of the rest of the strange things one finds in the "spirituality" section of your local megastore. But strange as they are, they are telling us something: they are telling us that our culture senses, again, its need for salvation. They are telling us that we need a savior.

That is what we celebrate during Holy Week and the Paschal Triduum of Holy Thursday, Good Friday, and the

Easter Vi gil: the redeeming work of the savior of the world , Jesus Christ , the eternal son of God , born of Mary, crucified , and raised from the dead. He is the Lord Jesus precisely because he is the savior. He is the Lord Jesus because, by entering history for the world' s salvation , the Son of God points history back onto its true trajectory and humanity bac k toward its true destiny: life eternal within the li ght and love of the Hol y Trinity. That is what we are made for. That is what the salvation won for us by Christ is. In meeting Christ, we become the kind of people who can live with God forever.

Unlike the stuff on tap in the "spirituality " section of your bookstore , this salvation is not for sale. Why? Because God himself paid the price of our salvation through the blood of his son. The salvation won by Jesus Christ — the salvation whose radiance throughout history we symbolize with the Easter Candle — is a supreme gift. God gives us salvation. We do not earn it. We can onl y receive it , accept it, and live that reception and acceptance as if the salvation won for us b y Christ were the most real thing there is.

And that is precisely what it is. The search for salvation symbolized by the supermarket of "spiritualities" is a search for a path beyond fear. Through the salvation won for us in Christ , Christians do not deny fear, ignore fear , to try to buy our way out of fear — any more than Jesus denied , ignored , or bargained his way out of fear in the gar-

den of Gethsemane. The o H salvation won for us in O Christ is a salvation that conquers fear, that enables us to live beyond z fear, And it can be that a o because it is a salvation won by the cross.

On Good Friday, Jesus, taking all the world' s fear — all the world' s sin — upon himself , freely and completel y surrenders himself to God's will. God g ives his answer lo that radical , total self-gift on Easter Sunday. For the resurrection of Christ is the ultimate conquest of the ultimate fear, which is death. The salvation that is God' s supreme and free gift to us is salvation from the abyss of nothingness.

Knowing that , we can live , now, without fear. We can live in the love through which the salvation won by Christ manifests itself in the world. Salvation is not for sale. Salvation is a supreme gift. That is what we celebrate at Easter.

LD

George Weigel

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

Fictionalized accounts of J esus' death are jus t that

Father John Dietzen C^. A recent magazine article our group discussed described a theory thai Jesus did not really die on the cross. He was rather in some sort of coma and revived later. The writer seemed lo imply that this was a real possibility and that many peop le believe it. We didn ) believe it, of course, but why would people really accept such notions? (Californ ia) A. In his definitive work, "The Death of the Messiah," the renowned Scripture scholar Father Raymond Brown notes the embarrassing tendency of human nature that, the more fantastic the scenario, the more sensational is the promotion it receives and the more faddish interest it attracts.

Peop le , he said , who would never bother reading a responsible anal ysis of the trad itions about how Jesus was crucified , died , was buried and rose from the dead "are fascinated by the report of some 'new insi ght ' to the effect that he was not crucified or did not die , especially

if his subsequent career involved running off with Mary Magdalene to India. " That tendency, unfortunatel y, is not new. Bizarre notions that someone else actually was crucified instead of Jesus or that a consp iracy of some sort concealed the fact that he did not reall y die, and therefore did not rise from the dead, have floated around since earl y Christian times.

The Gospel of Matthew itself (28:11-15) attempts to refute one such tale that alread y was making the rounds onl y a few decades after the events of Calvary.

The article you read about probabl y found its sourc e, at least part ly, from "The Passover Plot ," a book published in 1965. The author , Hugh Schonfield , imagines a massive p lot supposedl y engineere d by Jesus himself , which included faking his own death . Jesus arranged for Judas to hand him over to the Roman authorities and deliberate ly chose to be crucified on the day before Passover so he would be taken down from the cross quickl y, after drinking the drugged wine offered by the bystanders.

According lo plan , Josep h of Arimathea would revive him after claiming his bod y. The plan went awry when the soldier pierced Jesus with a lance and he died anyway.

Schonfield' s book contains some interesting material about the circumstances of Jewish life surrounding the crucifixion , but his conjecture about the plot has not , and does not today, command much scholarl y respect or

attention. And in one form or another it is, as I said , not new.

As Father Brown reminds us, these theories about the passion of Jesus prove that fiction is in fact sometimes stranger than truth , and often, intentional ly or not, more profitable.

Q- Please help! 1 was raised a faithful Catholic but drifted away, found myself pregnant and six months later married my baby 's father outside the church. Since then we 've had another child. Both are baptized , and we all attend Mass regularly.

My question is: Am I still a Catholic? Can I receive Communion or do I just go away and feel guilty for the rest of my life ? (Illinois) A. You are still Catholic. Nothing you have done would say otherwise .

Jud ging only from what you have told me, it should be easy for you and your husband to have your marriage validated ("blessed") , which would open your way to full particip ation in the sacramental life of the church.

Please talk with your parish priest, or another priest in your area in whom you have confidence, tell him your story, and he will help you live again the Catholic life you hope for.

(Questions for Father Dietzen may be sent to him at Box 325, Peoria, IL 61651. This column is copyrighted by Catholic New Service.)

Mexico scales down canonization of Juan Diego MEXICO CITY (CNS) — Logistics and environmental concerns have forced the Mexican church to abandon its plan to have 5 million peop le attend the canonization Mass for Blessed Juan Diego.

Instead of presiding at a service on a dry lake bed near Mexico City, Pope John Paul II will canonize Ju an Diego at a Mass Jul y 30 in the Basilica of Our Lady of Guadalupe , constructed on the site of the indigenous peasant 's visions of Mary in the 16th century.

The basilica, built at the bottom of Tepeyac Hill, where in December 1531 the olive-skinned Virgin appeared to Blessed Juan Diego, holds about 8,000 people. Another 45 ,000 can f it into the plaza outside.

Plans also call for giant screens to be set up in nearby streets as well as at eight other points around the city.

The ori ginal plan , endorsed by Cardinal Norberto Rivera Carrera of Mexico City, called for paving more than 2,500 acres of a dried lake bed in the diocese of Ecatepec, on the northeast border of Mexico City.

Ecatepec Bishop Onesimo Cepeda Silva , who maintained an intense media campaign in promoting the Mass, talked about "passing 'round the hat " to raise the tens of millions of dollars needed for the project, as well as handing out millions of rain coats to protect the faithful from seasonal thunderstorms.

But local media soon began to question the feasi-

bility of busing millions to the dusty and windswept site. According to one calculation , the operation would have needed 100,000 buses that, bumper-to-bumper, would have stretched well beyond the Mexican-U.S , border.

Meanwhile , part of the area previousl y was used to leach caustic soda, raising issues about potential contamination, Much of the land belongs to an environmental reserve it is hoped will one day provide much needed greenery to this generally grimy and povertystricken part of metropolitan Mexico City.

Msgr. Renato Boccardo , the Vatican 's adjunct head of protocol , told reporters in mid-March that the site "doesn 't correspond" to the needs of the visit . He spoke upon his arrival in the Mexican capital for a series of meetings to discuss alternative sites with church and government authorities.

Shortly after, the papal nuncio 's office issued a statement announcing that Pope John Pau l II would canonize Blessed Juan Diego in the Basilica of Our Lady of Guadalupe, an option originally ruled out because of the structure 's limited capacity.

Bishop Cepeda said even if the Mass were in the basilica, he still would be in the front row to see the pope declare Blessed Juan Diego a saint.

The pope is scheduled to celebrate two Masses in the basilica. On Jul y 29, he will proclai m as martyrs of

the faith two Indians , Juan Bautista and Jacinto de los Angeles , from the southern state of Oaxaca. Blessed Juan Diego will be canonize d the next d ay.

The announcement was reported in the Mexican press as a victory for the so-called "institutionalists ," bishops whose low profiles contrast with fi gures such as Bishop Cepeda and Cardinal Rivera.

Archbishop Luis Morales Reyes of San Luis Potosi , president of the Mexican bishops ' conference , said , "In these days when television can take a clear image of the event into any home, we must no longer think in terms of great multitudes."

Bishop Felipe Arizmendi Esquivel of San Cristobal de las Casas in the southern state of Chiapas said the basilica was a more appropriate venue "because of the symbolic meaning that the basilica has for all of Mexico," the Mexican press reported.

The passion raised over the site was onl y the latest of the controversies that has dogged the canonization process of the Nahuatl Indian whose visions of the Virgin are at the root of Mexican Catholicism, First and foremost is the long-running debate over whether Juan Diego actuall y existed. Some prominent members of the Mexican church have sought to halt the Indian ' s ascendance to sainthood b y arguing that he was not a real person, but a beautiful metaphor for conversion during the Spanish colonial period .

Datebook

School of Pastoral Leadership

For additional Information, call Joni Gallagher at (415) 614-5564 or spl@att.net. Pre-registration is necessary for many programs. Visit the SPL Web site at www.s plsf.org.

April 27, May 4: Eucharistic and Lector ministry training, 9 a.m. - 4 p.m. at Junipero Serra High School, 451 W. 201h Ave., San Mateo with keynote address by Father David Pettingill, founding director of School of Pastoral Leadership. $40 per person.

Program repeated Oct. 12, 19 at Archbishop Riordan High School , 175 PhelanAve., SF. June 22: Go Make Disciples: Recovering Our Identity and Mission as Catholics with keynote address by Denver Archbishop Charles Chaput , 8:15 a.m. - 12:30 p.m. at St. Mary's Cathedral, Gough St. and Geary Blvd., SF. $5 fee includes lunch. The SPL's annual Student Mass and Recognition Ceremony with Archbishop William J. Levada will also take place. All are welcome.

June 29, 30: Care Ministry Certificate Program, Sacraments of Healing: Eucharistic Ministry to the Homebound with Ruth Barba Hayes , director, Ministry to the Aging, Archdiocese of Portland. $45.

St. Thomas the Apostle Church , 3835 Balboa St., SF. Sat. 7:30 a.m. - 5 p.m.; Sun. 9 a.m. - 5 p.m.

Consolation Ministry Groups meet at the following parishes. Please call numbers shown for more information.

Our Lady of Angels, Burlingame. Call Louise Nelson at (650) 343-8457 or Barbara Arena at (650) 344-3579. Our Lady of Mt. Carmel, Redwood City.

Call (650) 366-3802. St. Andrew, Daly City. Call Eleanor and Nick Fesunoff at (650) 878-9743; Good Shepherd, Pacifica. Call Sister Carol Fleilz at (650) 355-2593; St. Robert, San Bruno. Call (650) 589-2800. Immaculate Heart of Mary, Belmont. Call Ann Ponty at (650) 598-0658 or Mary Wagner at (650) 591-3850. St. Isabella , San Rafael. Call Pat Sack at (415) 472-5732. Our Lady of Loretto, Novato. Call Sister Jeanette at (415) 897-2171.St. Gabriel, SF. Call Barbara Elordi at (415) 564-7882. St. Finn Barr, SF in English and Spanish. Call Carmen Solis at (415) 584-0823; St. Cecilia , SF. Call Peggy Abdo at (415) 564-7882.

Epiphany, SF in Spanish. Call Kathryn Keenan at (415) 564-7882.

Ministry for parents who have lost a child is available from Our Lady of Angels Parish, Burlingame. Call Ina Potter at (650) 347-6971 or Barbara Arena at (650) 344-3579. Young Widow/Widower group meets at St. Gregory, San Mateo. Call Barbara Elordi at (415) 564-7882.

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

Lectures/Classes/Radio-TV

April 6: Introduction to Christian Meditation with Benedictine Sister Barbara Hazzard at St. John of God Parish hall, 1290 5th Ave. at Irving, Sf from 10 a.m. - 3 p.m. Sugested donation $15 -$25. Lunch included. Call Pat at (415) 206-0926.

Mon - Fri. at 7 p.m.: Catholic Radio Hour featuring recitation ol the Rosary and motivating talks and music with host Father Tom Daly. Tune your radio to KEST - 1450 AM "Mosaic ", a public affairs program featuring discussions about the Catholic Church today. 1st Sundays 6:00 a.m., KPIX-Channel 5.

"For Heaven's Sake", a public affairs program featuring discussions and guests, 5 a.m. 3rd Sunday of the month, KROM-Channel 4. Both shows are sometimes preempted or run at other times, please check listings. Produced by the Communications Office of the Archdiocese of San Francisco.

Food & Fun April 3: Magic of Spring, the Good Shepherd Guild's Spring Luncheon/Fashion Show at Green Hills Country Club, Ludeman Lane, Millbrae with

Social Hour at 11:30 a.m. and luncheon at 12:30 p.m. Benefits Grace Center, a work of the Sisters of the Good Shepherd. Tickets $40. Call Beverly Desmond at (415) 587-5374.

April 4, 5: Annual Rummage sale sponsored by the Mothers' Club of Church of the Visitacion , 9 a.m. - 6 p.m. both days in the Parish Hall, 701 Sunnydale at Rutland St., SF. Proceeds will help toward cost of school , convent and church repairs.

Plenty of parking or Muni Bus #9, 9X , 15 and 56.

Call (415) 239-5950.

April 5: Join the Marin Catholic Breakfast Club for prayer, dialogue and a catered breakfast beginning with 7 a.m. Mass at St. Sebastian Church , Sir Francis Drake Blvd. and Bon Air Rd., Greenbrae. Members $5/non-members $10. Dues are $15 annually. Reservations necessary.

Today's speaker is new Marin General Hospital CEO Margaret Sabin. Please respond to sugaremy@aol.com or (415) 461- 0704 between 9 a.m. and 4 p.m.

April 9: "April in Paris ," the Rosalie House Conference annual Fundraiser Luncheon and Games day benefiting victims of domestic violence at Olympic Club Lakeside. Cocktails at 11:30 a.m. Lunch at 12: 30 p.m. Tickets $40. Call Marie Mahoney at (415) 333-9348 for reservations.

April 13: Annual Auction/Dinner Dance benefiting Immaculate Heart of Mary Parish , Belmont at the Hotel Sofitel in Redwood City. Enjoy an evening of dancing and gourmet dining and bid on unique and exciting silent and live auction items.

For ticket information , call (650) 593-6157.

April 13: Notre Dame High School , Belmont presents April in Paris Auction 2002. Begins at 6 p.m. at Crowne Plaza Hotel, Foster City. Evening includes dinner, dancing, auctions , casino and raffle. First prize is 2002 red Mustang convertible.

For ticket information , call the school Events Office at (650) 595-1913, ext. 446.

Returning Catholics Programs for Catholics interested in returning to the Church, have been established at the following parishes: St. Dominic , SF, Lee Gallery at (415) 221-1288 or Dominican Father Steve Maekawa at (415) 567-7824; Holy Name of Jesus , SF, Dennis Rivera at (415) 664-8590; St. Bartholomew , San Mateo, Dan Stensen at (650) 344-5665; St. Catherine of Siena , Burlingame, Silvia Chiesa at (650) 685-8336, Elaine Yastishock at (650) 344-6884; Our Lady of Angels , Burlingame, Dorothy Heinrichs or Maria Cianci at (650) 347-7768; St. Dunstan , Millbrae, Dianne Johnston at (650) 697-0952; Our Lady of the Pillar, Half Moon Bay, Meghan at (650) 7264337; St. Peter, Pacifica, Chris Booker at (650) 738-1398; Our Lady of Mt. Carmel, Mill Valley, Rick Dullea or Diane Claire at (415) 388-4190.

Reunions April 6: Annual Alumnae Mass and Luncheon Notre Dame High School , SF. Begins with Mass at Mission Dolores Basilica at 11 a.m. followed by lunch at Spanish Cultural Center, 2850 Alemany Blvd., SF. Classes of '52 and '77 are honorees but all are invited. Call Joan Flade at (415) 893-9673

by March 6. Class of '52 , Notre Dame High School , San Francisco. If you have not been contacted, please call Patty Moran at (415) 861-2378.

April 20: Class of '52, Star of the Sea Academy

at Cliff House. Call Priscilla Dubrovich at (650) 588-8750 or prisca34tajuno.com.

April 20: Our Lady of Mt. Carmel Elementary, Redwood City is looking for members of the class 1952 to take part in a reunion. Contact Julia Tollafield at (650) 366-8817 or development@mountcarmel.org.

April 21: Chipmunks Unite, the 35th reunion of the class of '67 from Presentation High School, SF beginning at 11 a.m. at El Rancho Inn Terrace cale - Palm Room , 1100 El Camino Real, Millbrae. Call Debi Paul at (415) 585-7189 or Janet Rydberg at (775) 867-5510.

May 4: 40th reunion of St. Cecilia Elementary School's class of '62. Committee is still looking for missing classmates. Call Nancy Dito at (415) 6612937.

May 17: St. Paul High School, Class of '57, 45th reunion. If you have not been contacted , call Lorraine Phillips Musgrave at (650) 756-7084 or Laurie Stanovich Brass at lbross@race. com.

Sept. 20: St. Thomas Apostle Elementary, SF, Class of '63 is looking for members of the class.

Call Denise Healy Walker at (714) 447-8651 or DWa9230836@aol.com.

Sept. 28: Class ol 72, Notre dame High School , Belmont. Confact ND Alumnae Office at (650) 595-1913, ext. 351 or alumnae@ndhsb.org.

Oct. 5: Presentation High School , Class of '52 reunion. Contact Dolores MacDonald Bagshaw at (916) 369-0235 or Lorraine Denegri D'Elia at (650) 992-2076.

St. Peter 's Academy class of '65 is planning a reunion for 2002. Call Gloria Krzyzanowski at (650) 340-7469 or Linda Roberts at (650) 5493200.

Class of '42 , St. Cecilia Elementary, will celebrate 60 years in June '02. Class members should contact Norma Buchner at (650) 583-4418.

Holy Angels Class of 70 please contact Peggy McEneaney Hart at (650) 875-0793 or 877-8925.

Class of '62 St. Thomas the Apostle will gather this summer. Contact Peggy Mahoney at (949) 673-5624 or pegwhit@dellepro.com.

Class of '62, St. Anne Elementary, SF call Steve Geramoni at (650) 637-1055/spgeramoni@aol.com or Mary Maher Balestriere at (650 593-3508/frankbal ©aol.com.

Class of '52 St. Anne's Elementary, SF looking tor classmates for its 50th reunion in October. Call Diane Donohue Mulligan at (415) 664-7977 or Rich Murphy at (650) 343-9322 for details.

Alums and family of alums of St. Isabella Elementary, San Rafael , are being sought. Call (415)479-3727, ext. 145/alumni@marincounty.net to leave your name, address and phone.

Graduates and former students of San Francisco's Notre Dame Elementary, Notre Dame High School or Mission Dolores Elementary should call Sally Casazza at (415) 566-2820.

Alumni, former students , parents, grandparents of St. Finn Barr Elementary School , SF. The school is developing an alumni newsletter. Call (415) ' 469-9223 and leave your name, address and phone number.

St. Brigid High School, San Francisco , Class of '52 , will be celebrating its 50th anniversary in the fall and is seeking all members . Contact Clare Casissa Cooper at (650) 591-4026 or clarecooper@juno.com.

St. John Ursuline High School, SF is looking for members of its class of '52 for an annual April Golden Diploma Mass and Brunch. Call Gayle Fitzpatrick Vannucci at (650) 692-4196.

Mater Dolorosa Elementary School , South San Francisco is updating its alumni mailing lists.

Call (650) 588-8175.

St. Stephen Elementary School celebrates its 50th anniversary in the fall and alumni are being sought. Update your name , address , phone number and/or volunteer to help by calling Ann Nagel Tittigerat (650) 991-2519.

Performance

Admission free unless otherwise noted.

April 4, 5, 6, 7: Grease , the rollicking musical remembering the '50s at St. Pius Parish , 1100 Woodside Rd., Redwood City. Curtain at 7:30 p.m. except Sun. at 1 p.m. Tickets at door. Call Margie Lawson at (650) 366-6080 for prices and advance sales.

April 5: An Easter Tribute , cello concert by renowned Filipino artist Wilfredo C. Pasamba at St. Patrick Church, 4th Street at Mission , SF at 7 p.m. Mr. Pasamba's molher , who will accompany him at the concert , is Angelita C. Pasamba , music directo r at SI. Andrew Parish , Daly City. Call (650) 219-5380.

April 6: Mercy High School Choir of Red Bluff in concert at St. Anne of the Sunset Church , 850 Judah St. at Funston, SF at 4 p.m. Program includes Amazing Grace , the Schubert Sanctus, Bach's Sacred Head Now Wounded plus choir with assembly pieces. Free will offerings accepted. Call (415) 665-1600.

April 7, 14, 21: 2002 Spring Concert Series at St. Philip Church , 725 Diamond St at 24th St., SF at 4 p.m. Also April 12 at 8 p.m. and April 28 at 7 p.m. Artists include parish music director Vince Peterson , percussionist Matthew Cannon and students from the SF Conservatory of Music.

Suggested donation $10. Call (415) 282-0141.

Weekends April 12 - 28: One act and solo performances at Dominican University 's Meadowlands Assembly Hall, 50 Acacia Ave., San Rafael. Curtain Fri., Sat at 7:30 p.m.; Sun. at 2 p.m. Tickets $10/$8/$3. Call (415) 673-3131 mornings or (415) 457-4440 later.

April 13: Late Nile Catechism at St. Gregory Parish, 2715 Hacienda St. at 28th Ave., San Mateo Tickets $25. Curtain at 8 p.m. Call (650) 345-8506.

April 26 , 27, May 3, 4: Rogers and Hammerstein 's South Pacific at Mercy High School , 3250 19th Ave., SF. Curtain at 7:30 p.m. all dates. Tickets $7 advance/$8 at door. Call (415) 334-0525 , ext. 242.

May 18: Late Nite Catechism at St. Veronica Parish Center , 432Alida way, South San Francisco. Tickets $37.50 (rows 1-3)/$35 general sealing'$32.50 seniors. Curtain at 7 p.m. Call Annalisa Faina at (650) 873-7454.

Datebook is a free listing for parishes, sclwols and non-profit groups. Please include event name, time, date, p lace, address and an information phone number. Listing must reach Catholic San Francisco at least two weeks before the Friday publication date desired.

Mail your notice to: Datebook, Catholic San Francisco, One Peter Yorke Way, S.F. 94109, or fax it to (415) 614-5633.

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Pop e letter .. . ¦ Continued front page II The first fails to take account of the earl y part of the story of Zacchaeus: mercy comes first , encourag ing conversion and valuing even the sli ghtest progress in love, because the Father wants to do the impossible to save the son who is lost: "The Son of .Man came to seek and save the lost" (Lk 19:10).

The other of the two extremes , laxity, fails to take into account the fact that the fullness of salvation , not just offered but also accepted , the salvation which trul y heals and restores, involves a genuine conversion to the demands of God' s love. If Zacchaeus had welcomed the Lord into his home without coming to an attitude of openness to love and reparation for the harm done, without a firm commitment to living a new life, he would not have received in the depths of his heart the forgiveness which the Lord had offered him with such concern.

We must always be care fu l to maintain a proper balance in order to avoid falling into one or the other of these extremes. Severity crushes people and drives them away.

Laxity is misleading and deceptive. The minister of pardon , who exemp lifies for penitents the face of the Good Shepherd , must express in equal measure the mercy already present and at work and the pardon which brings healing and peace.

It is on the basis of these principles that the priest is deputed, in dialogue with the penitent, to discern whether he or she is absolution. ready for sacramental Undoubtedl y, the delicacy of this meeting with souls, at such a personal and sometimes difficult moment, demands the utmost discretion. Unless it appears otherwise, the priest must assume that, in confessing his or her sins, the penitent is genuinely sorry and is determined to make amends. This can be more readily assumed if there are suitable pastoral aids for sacramental reconciliation , including a time of preparation for the sacrament, in order to help penitents come to a more mature and satisfactory sense of what it is that they are looking for.

Clearly, when there is no sorrow and amendment, the confessor is obliged to tell the penitent that he or she is not yet ready for absolution. If absolution were given to those who actually say that they have no intention of making amends, the rite would become a mere fiction; indeed, it would look almost like magic, capable perhaps of creating the semblance of peace, but certainly not that deep peace of conscience which God's embrace guarantees.

9. In the light of what has been said, it is all the more evident why the personal encounter between confessor and penitent is the ordinary form of sacramental reconciliation, while the practice of general absolution is only for exceptional circumstances. It is well known that the practice of the church moved gradually to the private celebration of penance, after centuries in which public penance had been the. dominant form. Not only did this development not change the substance of the sacrament — and how could it be otherwise! — but it actually expressed this substance more clearly and made it more effective. This happened not without the aid of the Holy Spirit, who here, too, fulfilled the mission of leading the church "into all truth" (Jn 16:13).

The ordinary form of reconciliation not only expresses well the trudi of divine mercy and the forgiveness which springs from it , but also sheds light on the truth of man in one of its most fundamental aspects.

Although human beings live through a network of relationships and communities, the uni queness of each person can never be lost in a shapeless mass. This explains the deep echo in our souls when we hear ourselves called by name. When we realize that we are known and accepted as we are, with our most individual traits, we feel trul y alive.

Pastoral practice needs to take this into greater account, in order to strike a wise balance between gatherings which emphasize the communion of the church and other moments which attend to the needs of the individual . People ordinarily want to be recognized and looked after, and it is precisely

this nearness to them that allows them to experience God' s love more strongly.

Seen in these terms, the sacrament of reconciliation is one of the most effective instruments of personal growth. Here the Good Shepherd , through the presence and voice of the priest, approaches each man and woman, entering into a personal dialogue which involves listening, counsel, comfort and forgiveness. The love of God is such that it can focus upon each individual without overlooking the rest. All who receive sacramental absolution ought to be able to feel the warmth of this personal attention . They should experience the intensity of the fatherly embrace offered to the prodigal son: "His father ... embraced him and kissed him" (Lk 15:20) . They should be able to hear that warm and friendl y voice thai spoke lo (he tax collector Zacchaeus , calling him by name to new life (cf. Lk 19:5).

10. According ly, confessors , too, need to be properl y trained for the celebration of this sacrament. It must be celebrated in such a way that even in its external form it has all the liturg ical di gnity indicated in the norms laid down in the rite of penance.

This does not exclude the possibility ot adaptations for pastoral reasons, where the situation of the penitent truly calls for them, in light of the classical principle which holds that the "suprema lex " of the church is the "salus animarum." Let us make the wisdom of the saints our guide. And let us move with courage in proposing confession to young people. We must be close to them, able to be with them as friends and fathers, confidants and confessors. They need to discover in us both of these roles, both dimensions.

While we remain firmly anchored in the discernment of the church's magisterium, let us also make every effort to keep our theological training trul y up-to-date, especially where emerging ethical issues are concerned.

It can happen that in the face of complex contemporary ethical problems the faithful leave the confessional with somewhat confused ideas, especially if they find that confessors are not consistent in their judgments. The truth is that those who fulfill this delicate ministry hi the name of God and of the church have a specific duty not to promote and, even more so not to express in the confessional, personal opinions that do not correspond to what the church teaches and professes.

Likewise, a failure to speak the truth because of a misconceived sense of compassion should not be taken for love. We do not have a right to minimize matters of our own accord, even with the best of intentions. Our task is to be God' s witnesses, to be spokesmen of a mercy that saves even when it shows itself as judgment on man's sin. "Not everyone who says to me, 'Lord , Lord,' shall enter the kingdom of heaven , but he who does the will of my Father who is in heaven" (Mt 7:21).

11. Dear priests ! Know that I am especially close to you as you gather with your bishops on this Hol y Thursday of the year 2002. We have all experienced a new momentum in the church at the dawn of the new millennium, in the sense of "starting afresh from Christ" ("Novo Millennio Ineunte," 29 ff). We had all hoped that this momentum might coincide with a new era of brotherhood and peace for all humanity.

Instead we have seen more bloodshed.

Once again we have been witnesses of wars. We are distressed by the tragedy of the divisions and hatreds which are devastating relations between peoples.

At this time too, as priests we are personally and profoundl y afflicted by the sins of some of our brothers who have betrayed the grace of ordination in succumbing even to the most grievous forms of the "mysterium iniquitatis" at work in the world. Grave scandal is caused , with the result that a dark shadow of suspicion is cast over all the other fine priests who perform their ministry with honesty and integrity and often with heroic self-sacrifice. As the church shows her concern for the victims and strives to respond in truth and justice to each of these painful situations, all of us — conscious of human weakness, but trusting in the healing power of divine grace — are called to embrace the "mysterium cruris" and to commit ourselves more fully to the search for holiness. We must beg God in his providence to prompt a

whole-hearted reawakening of those ideals of total self-giving to Christ which are the very foundation of (he priestl y ministry.

It is precisel y our faith in Christ which g ives us the strength to look trustingly to the future. We know that the human heart has always been attracted to evil, and that man will be able to radiate peace and love to those around him onl y if he meets Christ and allows himself to be "overtaken " b y him. As ministers of the Eucharist and of sacramental reconciliation , we in particular have the task of communicating hope , goodness and peace to the world.

My wish is that you will live this most

holy day in peace of heart, in profound communion among yourselves , with your bishop and your communities, when we recall, with the institution of the Eucharist, our own "birth" as priests. With the words of Christ to the apostles in the Upper Room after the resurrection , and calling upon the Blessed Virgin Mary, "Regina Apostoloru m" and "Regina Pads ," I warmly embrace you all as brothers: Peace, peace to each and every one of you. Happy Easter!

From the Vatican, March 17, the fifth Sunday of Lent, in the year 2002, the 24th of my pontificate.

John Paul II ,

Catholic San Francisco invites you

to j oin in the following p ilgrimages

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Spiritual Director

Our Lady of Guadatupe

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Continental

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Visit: Rome, San Giovani, Bari, Taormina, Agrigento, Cef alu, Monreale, & Palermo

Visit: Paris, Lisbon, Fatima, Coimbra, Alba, De Tormes, Avila, Segovia, Burgos, Garabandal, Santander, Ltmpas, Loyola, Pamplona, Sanguesa, Lourdes

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Visit Shannon, Cliff sof Moher, Galway, Knock, Croagh Patrick, Kylemore Abbey, Connemara, Galway, Adare, Killarney,SleaHead, Gallarus Oratory, Dingle, Gougane, BarrePark, Blarney Castle, Kinsale, Midleton, Cobh, Rock of Cashel, Holy Cross Abbey, Dublin, Glendalough

For information or a FREE brochure on these pilgrimages contact: Joe Pena - Catholic San Francisco One Peter Yorke Way,S.R, CA 94109 • (415) 614-5642 ~Y jp^^ nm -JjJENTECOST NC ^t>tms. I . _ JL»£JX'S«Tt4fcq»

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CLASSIFIEDS

The Sisters of the Presentation, San Francisco , California , are seeking a lull-time kitchen utility worker to maintain the kitchen work areas, dining room areas, equipment/utensils in a clean and orderl y condition and perform some li ght food preparati on. Good communication skills required and previous kitchen prep experience preferred. Good benefits, Send resume to: Sister Virginia Espinal, 281 Masonic Avenue, San Francisco, CA 94118-4416 or fax to 415422-5026 or call Michael Holau for an app lication at 415-668-2647 Deadline for app lications is April 16, 2002

Small 1bedroom apt. $800 per month + $500 dep. Off Santa Rosa Ave. between Alemany & Mission.

408-263-3297

We provide: Care for Children Care for the Elderl y Housccleaning Services For more information please call:

ABC Irish Home Care 3& (415) 753-6658 gg

St. John Vianney parish, over 2,000 families in Walnut Creek , CA (San Francisco Bay Area) seeking youth ministry coordinator for well-established and active program. Position includes recruitment and training of adult and peer volunteers to provide comprehensive ministry to high school youth , grades 9-12. Ministry includes weekly youth group, weekend retreats, social and service events as well as oversight of youth Eucharistic Ministers and Lectors. Experience with youth ministry requirement as well as BA degree or equivalent experience in related field.

Youth Minstry Coordinator serves and ministers along with other Pastoral Staff members. Weekly staff meetings along with prayer and faith and life sharing. Position is benefited part-time 25 hours a week with possibility of increased hours . Salary based on Diocesan Salary scale of Diocese of Oakland. Position opens August 15, 2002.

Why You Should Advertise In Catholic San Francisco Classifieds.

1. Catholic San Francisco Classifieds reaches over 97,000 households - In the 3 most affluent counties in the San Francisco Bay Area.

2. Classifieds brings together three unique forms of Catholic community — believers, readers and advertisers.

3. No one reaches this responsive, metropolitan Catholic market better than Catholic San Francisco Classifieds.

4. The Catholic community our audience represents is always in the market for employment, real estate, merchandise of service needs.

6. Over the years, thousands of Catholics have entrusted their classified advertising to CSF. 7. The people who read and respond to classified advertising in CSF are people of faith. People like you. of

all

OR FAX us AT

STUDIO FOR RENT

w/garatje, utilities included.

Older female piefeircd. Miialomo Park locution. $800/negolioble.

Call Maria, eve 's/Sal/Sun

415-586-8366

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Kitchen table with 6 chairs and hutch.

$500.00 650-992-0965

Submit resumes via e-mail: info@fst.edu, via fax: (5 10) 549-9466, or mail to Franciscan School of Theology, 1712 Euclid Ave., Berkeley, CA 94709.

Responsible for extended care program K-8.

Planning, implementation of program.

Bachelor's Degree prefered / E.C.U. units. $15/hr.

(4 15) 333-4877

-

Work F ULL or PART time while your children are in school.

Think CAMIC, Think COMMUNiTY Ink CATHOLIC SAN FRANCISCO CLASSIFIEDS! I CATHOLIC

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Director of Continuing Education for the Three Catholic Schools of the GTU. Part-time (20 hrs/wk), salary BOE, includes benefits.

Applicant must have background in theological education, administrative experience, organization skills, experience working with R.C. institutions, and have own transportation.

.•I Special Needs Nursing, Inc. ..

8. Catholics are nice people to do business with. reason

CALL 415-6 1 4-5642 415

Extended Care Coordinator

Search Committee St. John Vianney Church, 1650 Ygnacio Valley Road, Walnut Creek, CA 94598 (925) 939-7911 • Fax: (925) 939-0450 www.sjvianney.org

5. A publication as involved with its audience as CSF is also a place where advertising messages are taken seriously.

9. The most important CSF Classifieds work!

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Nurses are needed to provide specialized nursing care lor children in the San Francisco Public School setting.

BIRTHRIGHT

a nonprofit , pregnancy support service is seeking a Director to work 12 hours a week. Good people and communication (organizational) skills required. For information call:

415-664-9909

Generous benefit packages for generous nurses.

Please Patronize Our Advertisers

Fax your resume to: Jeannie McCullough Stiles, RN 415435-0421

SAN FRANCISCO

Send your resume: Jeannie McCullough Stiles, RN Special Needs Nursing, Inc. 98 Main Street , #427 Tiburon , Ca 94920

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(415) 614-5642

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phone, coll (415) 614-5642 or (415) 614-5640 or fox (415) 614-5641 or B-moih j panQ@<athollc-storg;hAaUor bring ods to Cotholic Son frandsco. One Pet&york& UJoij, Son Francisco, Cfl 94109; Or by (please include credit card number St expiration dote) .

Mssiuou. -_-— . __ » PRIVRK PARTY RDS: (Four line minimum) $10 for four lines, $1.00 per CXTRfl line - applies to individuals only, Garage Soles, Help Wanted. Transportation / Vehicles.

(four line minimum) $1 5 for four lines , $2 per eXTRR line - opplies to Business Services, Reol estate , Buying or Selling for profit, and Transportation Dealers

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1st line has 19 spaces, subsequent lines hove 26 spaces, every letter, puncuation mark or spaces betuueen uuords counts as a space .

CATEGORIES: Announcements Appliances Business Opportunities Sffi Cf® , Children s Misc.

Collectibles Counseling Education/Lessons Electronics Employment Financial Services For Sale

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UDDIIIONRI K V _ i to reject or cancel ggf-j I TOTAL advertising for any rea€NttOS€D: son deemed appropriate. LUe tuant , ,. roTf cznavgnwo 1 , our readers to .know " that it is not always Q possible to verify Q promises made by I our advertisers. i ' -

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ARCHBISHOP RIORDAN H IGH SCHOOL An Archdiocesan Catholic High School for 750 young men in San Francisco announces an op ening for the 2002/2003 school year:

Full-Time Sales Clerk

Resource Specialist Program Director/Teacher

CONTACT:David Kaufer

Credential and/or MA in Special Education with a commitment to educate and insp ire studen ts in the Catholic tradition. Comp etitive salary; excellent benefits.

Kaufer s Relig ious Supp lies

(415) 333-4494

Send/fax resume and cover letter to: r~ Archbishop Riordan High School / <0^ ^\ Attn: Ms. Linda Nastari M ^ *$*W +\ 175 Phelan Avenue iliftESEBnil pRvJ/P^J San Francisco, CA 94112 Fax: (415) 587-1310 ^0^

I ST. PAUL OF THE SHIPWRECK I CATHOLIC SCHOOL Principal's Position

St. Paul of the Shipwreck Catholic School is located In the Bay View Hunter 's Point neighborhood with an average student body of 178. Presently we serve a predominantly African American population with the majority of students from low-income families. The school has recently undergone major improvements: an upgraded library, remodeled gym, and new computer lab.

Qualifications • A Master's Degree in an educational field/elementary education • Five years successful administrative experience at the K-8 level (at least three in Catholic Schools) • An advanced degree in educational administration or • A California administrative credential obtained by coursework Minimum requirements: • A practicing Roman Catholic • A Bachelor's degree • Five years teaohing experience at the K-8 level (at least 3 in Catholic Schools) • A valid California credential Application/ Application Deadline Application packets may be obtained by contacting: Department of Catholic Schools Attn: Mrs. Marilyn Lynch One Peter Yorke Way San Francisco, CA 94109 (415)614- 5660 e-mail: lynchm@sfarchdiocese.org Application Deadline: March 29, 2002

,

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LI LA CAFFERY, MA,

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• Famil y • Marriage • Divorce Recovery ll . -. $ ! • Change Addictive .Pattems: Smoking, Eating Disorders, Etc. st Dominic's Call for Free Phone Consultation Parishioner .Sliding Scale • ¦

RSVP (415) 337-9474 • (650) 593-2020 www.inncrchildhealing.com Iilac3@earthlink.net

BARDARA EloRcli, MFT

Licensed Marriage, Family and Child Therapist.

Otters individual, couple + lamily and group counseling.

$fa>

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(650) 591-3784

MARLEN C. CASCO, CPA Outstanding Personal Attention Commitment to Excellence 18 years of exp erience Exceptional value at $35/hour

1405 Huntington Avenue, Ste. 140 , SSF, CA (650) 5 8 9 - 9 2 2 5 w w w . t a x cp a f o r l e s s . c o m

156 S. Spruce Avenue , Suite 205, South San Francisco , CA 94080 Tel: 650.588.8486 Fax: 650.588.8950 E-mail: asrtax@pacbell.net

• Work • Relationships • Anxiety • Addictions Dr. Daniel J. Kugler Licensed Marriage and Family Therapist Over 25 yea rs experience

• Family • Depression

Confidential • Compassionate • Practical (415) 921-1619 1537 Franklin Street » San Francisco, CA 94109

John Bianchi

n ._ m !_ . Phone: 41 5.468.1877 Plumbing Fax: 41 5.453. 1875 100 North Hill Drive , Unit 18 • Brisbane, CA 94O05 _

Lie. No. 390254

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Supp ort and help a p hone call away !

121 Clemen! Street, San Francisco, CA 94118

415-289-6990

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John Bailey, Owner

(415) 333-3701 Tell our advertisers you saw their ad in Catholic San Francisco

SANTI PLUMBING & HEATING

FAMILY OWNED

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415-661-3707 _c. * -- 3 _ 4i [_?__ Upholstery jpj g|

l^TV.SiJ^v Chairs From $95 PT* TH| Sofas From $400 ( | f f Down Pillows Sale S20 | f \ Coml. * Churches

| (415) 626-63t4

(415) 308-2028 lir e UI831P|

Carpentry, Cabinetry, Painting, House Cleaning, Reftnishing Floors & Furniture, Door & Window Installation.

Se habta Espafiol & Tagalog

Call 415-239-8491

Psychological healing in the Catholic myslicttl tradition. lit1f)://meni_ rsao!.conVcliaslilySF or cull 415-979-8005 CALiari-,nll l ', ilhlnii- ,ll « >yi.g74

Call Me On Any New Car or Truck

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Professional Photagraplry And Video For Weddings Photo package: $1250 ¦One set of 4 x 5 prints •One Arc Leather album •Digital scans & negatives DVD video package: $1250 •One hour DVD (togl^g» •Digital master tapes ^J We use only thef in e slenses , t cameras,f i l mand labs.

(650) 355-7220

www:nwntar_uTWii(a.coti_/\iW_^t^

(650) 244-9255 Wally Mooney

For Advertising |J___^ r Information Please Call ^ 415-614-5 642

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•General Repairs •Clean Drains & Sewers -Water Heaters

Adult, Family, Couple, Psychotherapy, LCS 18043 ^F

Divorce resolution, Grief resolution, Supportive consultation.

Substance abuse counseling, Post trauma resolution, Family Consultation.

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Plumbing Repairs

San Francisco Only, Please

PAULA B. HOLT, LCSW, ACSW

£ &-.

Featuring Modified Bitumen Roofing For All Flat Roofs Gutters Skylights Steep Shingle Work A Specialty Cedar Sidewall Shingles

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N. San Miiicc, County - SFO...J30 Sun l-'raiirisi-o - Sl'O SID \nr itilj rr ctmrterniij t irusimiltilr /trir r. trtmd Service.

A-A l . i i m n i - i n r SoFViCO

Chastity In San Francisco?

Call (650) 757-1946

y|*i, Plumbing • Fire Protection • Certified Backflow

When Life Hurts It Helps To Talfe

All purpose: Painting, Fencing, Carpenter, Small Roofing Jobs , Skylights (sealing), Demolition Work , Rain Gutters Cleaning & Sealing, Landscaping, Gardening, Hauling, Moving, Janitorial.

AIRPORT _ __««_SPECIAL ^rSrW5^

iQUALnUOOfltIG SINCE Mil

Anthony S. Rizzo, Tax Consultant

..

Interested candidates should forward their resumes and salary requirements to: Office of Human Resources Archdiocese of San Francisco One Peter Yorke Way San Francisco , CA 94109 e-mail to: andrewsk@sfarchdiocese.org Closing date April 5th , 2002

NORTH CAL ROOFING

__ _ _ _ _ __ _ =: _ _ _ • i e_ _ !

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The ideal candidate will be an active Catholic with at least 7 years of extensive fundraising and grant writing experience.

The candidate shall have excellent written , verbal and presentation skills , be able to promote the p hilosop hy of stewardship throughout the archdiocese , have a strong understanding of the fiscal princip les of fundraising, and a knowledge of graphic and video development. Proven leadership, organizational , and collaborative skills are a must. An advanced degree and certified fundraising executive credentials are preferred. Non-profit experience is required , church experience preferred.

request app lication from Br. William J. Camp bell, S M .

2838 East Burnside St. Portland, OR 97214

The Peninsula Men 's Group, now in it's 7th year, is a support group which provides affordable counseling in a safe and nurturing setting. Interested candidates may call for a free brochure

974 Ralston A VB . #6, Belmont, CA 94002

The successful candidate , throug h strong and dynamic leadershi p, will p lan and develop innovative strateg ies to increase archdiocesan fund raising, grants and gifts to support the mission and goals of the Roman Catholic Archdiocese of San Francisco.

http ://www.archdp dx.org/schools /Openings/index.html

St. Paul off * *Ke '<*j*k /*J«^ __ _r I I f^__ K_# l M<f^fef >f *!f 'Jf^ / -J t __i^^ _T C3thdu- s_ _-i -__«_ m rmih'

• • • •

The Archdiocese of San Francisco invites applications for the Director of the Office of Stewardship and Development to lead and expand its development program .

St. Paul (Oregon) Parochial School seeks qualified Catholic school Principal with M.Ed. Admin./equivalent for established, rural Willamette Valley Pre-K - 8.

Accredited, 85 students, sound facilities, technology; strong parent, staff and parish support.

Excellent opportunity to continue long history of academic success.

S E R V I C E D I R E C T O R Y - FOR I N F O R M A T I O N CALL 415-614-5642

Christian Family Counselor

Director of Stewardship and Development Archdiocese of San Francisco

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HUNTER DOUGLAS PRIORITY DEALER

THE BAY WINDOW

Luminettes-Silhouettes-Duettes-Vignettes Shutters-Wood Blinds-Vertlcals-Mlnls Keith Battistlni 650 343-6965 www.tliebaywindow.net In Home Estimates

UNION BAY n*_ri ^< i__2$ Painting & Decorating "rtT^ET I n__ ,_!i, "" 1

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St. Anne's residents served lunch in style

Left to right: Chancery employees Mary Ellen Hoffman, Andrita Tostanoski, Rick Hannon, Genevieve Elizondo, Rosa Gomez , Mia Martinez and Katharine Milano.

Bishop Wester serving residents .

by Archbishop Francis Hurley of Alaska , and many priests of the Archdiocese of San Francisco. Residents and friends filled the chapel , while some residents watched from their rooms on a closed circuit television.

"It is important to remember the pivotal role Joseph played in saving humanity, " Bishop Wester said in his homily. "Josep h, Mary and Jesus were living close as a family. Jesus learned from Joseph, compassion , love, and all those things we learn from our fathers. Joseph reminded Jesus of the importance of clinging to our dreams that direct us in our lives. " To the residents , the bishop said , "You remind us of the importance of trusting in God and having dreams — and that God will never abandon us even in our darkest moments. Keep showing us how important it is to trust God , for sometimes we can get very busy and lose our way. We love you , and thank you. "

By Evelyn Zappia An old tradition of inviting the public to serve meals to the residents at St. Anne 's Home on the Feast Day of St. Joseph was revived by the Little Sisters of the Poor on March 19. Among the invitees were Bishop John C. Wester and Chancery staff members.

In the past , the Sisters invited the city 's mayor, police chief, fire chief and other dignitaries to celebrate their patron saint 's feast day. All would serve meals to the guests of the Lake Street home. "Those were the days when the Sisters went to city government buildings asking for donations , and knew most of the city officials personall y, " said Sister Maria Christine, Mother Superior.

The special day began in the home's chapel for an 11 a.m. Mass with Bishop Wester presiding, concelebrated w>v

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Bishop Wester thanked the Little Sisters for "insp iring us and teaching us in the ways of Christ. " He also announced that Archbishop Hurley was celebrating the 32nd anniversary of his ordination as a bishop, and 50 years a priest.

Following the Mass, some 20 Chancery Office employees joined Bishop Wester in serving lunch to the residents of St. Anne 's.

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Chancery employees Rosa Gomez and Genevieve Elizondo with Bishop John Wester serving meals to residents.

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