This is the issue where I take my lumps.

There are two articles taking me to task for my comments about the 11 a.m. liturgy running long and a reply from Frank Schiros to my response to his last article about the movies.

But from an editor’’s standpoint, the worst of it came in a note from Mary Englert. I had incorrectly changed her use of ‘‘weren’’t’’ to ‘‘wasn’’t’’ in her last article. She writes: ""Sister St. Michael and all the rest of my grade school teachers would have rapped your knuckles and kept you after school for a month!

""I have checked this alteration with two college professors of English, plus one magazine editor, and their consensus is that ‘‘weren’’t’’ is correct in this instance, although contemporary usage/patois could justify ‘‘wasn’’t.’’

""If I weren’’t opposed to violence, and if I weren’’t such a lady, and if I weren’’t such an admirer of yours, I would rap you upside the head and then flee back to Canada, where they speak English even unto this day.""

Now I am truly chastened.

With two replies about the length of Mass, I do need to recap a little for those who missed the first article. Back on Jan. 11, I wrote that while our 11 a.m. liturgy had never been better, it also had never been longer, something that has caused me, and I assume others, inconvenience. This has been the case since some time back in the fall.

I am glad to see that probably the biggest single factor in the Mass running long has been addressed: Lately we’’ve been starting on time, or at least close to it. In the past, I’’ve noted that five minutes late starting meant five minutes late ending. I also observe that the music ministry has taken some steps to trim a few minutes from the liturgy, but for one reason or another, the time gets filled up and we are still sitting in Church while the noon bell rings —-- my personal benchmark for an overly long 11 a.m. liturgy.

I have a few more comments later in Communio on why this is important for the liturgy planning committee to consider.

By the way, further discussion of the topic will be welcomed.

Thanks to the following contributors this issue: Jim and Pat Branigan, Jan Wrzesinski, Frank Schiros, Kay Vine, Paul Kunkel, and three thanks to Mary Englert who wrote three items as well as that educational note.

I nearly forgot to mention that I have a new E-mail address for correspondence regarding this publication:

Alaimo@bigfoot.com  (Webweaver note: no longer communio at bigfoot)

Bigfoot is a forwarding service that promises one E-mail address for life, regardless of how many times one changes internet service providers. Besides, I think the name sounds pretty cool. I have this address routed to an account with the local Stratos company. I’’ll be keeping my old CompuServe account for awhile as a back up.

To: The Editor (Dan Alaimo)

From: The Assistant Editor (Peter Toomey)

Re: Grammar

Dan, few know that you send your completed edition to me for final formatting and printing of the masters on my laser printer. Or that, as "Assistant Editor", I also read with a fresh eye. I often break up run-on or overly-long sentences (Yes, those sentence fragments are usually my doing! I’m always willing to sacrifice a "rule of grammar" in the interest of improving "communication".) And I also double check spelling and sentence construction.

And therefrom, Mary’s discontent. For, in truth, it was I, not you, who changed Mary’s verb. Guess I weren’t, I mean wasn’t, paying enough attention to syntax.

Please don’t let this get out. Guess I’ll have to take solace that "contemporary usage/patois could justify" my actions. Although I would expect a "rap upside the head." Because Mary always did like you better.

Several thoughts occurred to us after reading your complaint in Communio on Sunday, Jan. 11.

First, in all the years we have been members of the Community (since 1968), we don’’t ever recall it being stated, or even implied, that the 11 o’’clock Mass was to be over before the noon bell rang. In fact, wasn’’t the next Mass moved from 12:15 to 12:30 to allow more flexibility?

Second, it would sound as if you have succumbed to the hurry-it-along, speed-it-up, cram-as-much-as-possible into a given period of time syndrome that permeates so much of the world today. I feel badly for you if you have to relegate God to only an exact one-hour time slot in your schedule.

Third, perhaps if this inconveniences you to such a degree you should consider a couple of options. One give up editorship of ICommunioI so you wouldn’’t have to meet with your newsletter staff at Coffee Hour. Two, attend a different Mass i.e. the 4:30 p.m. on Saturday (now that’’s a real quickie) or 9:30 a.m. on Sunday.

In closing, I applaud your hard work on ICommunioI and for the extra challenge of caring for an aged parent in a nursing home, but would also suggest you not encourage tampering with and fine-tuning a meaningful liturgy —-- to most of us, at least.

Simplify, slow down, take some time to smell the roses —-- of course, this advice obviously is coming from the ""older generation"" who hand write (God forbid) rather than fax or E-mail.

I feel that I need to comment on the recent suggestions that we ""tighten up the Mass"" because people have places to go and other commitments.

Recently I heard two radio talk hosts discussing various religious denominations. (This was secular radio, mind you, and a very highly rated station.) One of the men said that he might become Catholic because our services are so short. The other said ""Yep, we like to get them over with."" I was upset to think that their listeners were essentially taught that Catholics aim for a small investment of time as community and in worship.

Later that day, I read my copy of the newsletter and the story about keeping our Community Mass shorter.

For me, the Community Mass provides me with a way to join with others in celebration and quiet. The pace of the Mass ""evolves"" individually with each Mass and its individual songs, readings, homily, reflections and so forth. What I love about our community is that we have traditionally made time to do what we need to do each week without a big worry about total consistency within a rigid time-frame. Yes, we have limits because of the next Mass, but we do not rush for the sake of meeting a time constraint. I would be very disappointed with my community if we would change the commitment we make to ""be"" and ""participate"" in not only the ritual but the holy pace of each individual Sunday service.

In thinking about this I thought of my professional theatre friends who often talk about ""tightening up a performance."" The differences between tightening up the ""Nutcracker"" and tightening up the Mass are the reason for the ""event"" in the first place.

Theatre is for entertainment and inspiration and obviously has an entirely different set of goals and purposes. The Mass should never be looked at as a theatrical event that needs to be tightened.

While I am expounding (and thank you for trying to understand me) I would like to question why we no longer sing a Gloria, no longer sing The Lord’’s Prayer, and why we no longer sing all the verses of songs. What has always been so special about liturgy at our community is that it proceeds for its pure purpose. I have always been not only blessed by experiencing this, but proud of it, as well.

It is hard to find the time to write back. And please, I do not mean to be critical. Rather, I seek to share my thoughts.

To start off, I’’d like to be clear about what this isn’’t about. I’’m not proposing an overhaul of the 11 a.m. liturgy to the point where it becomes a half-hour quickie. At this point, I am really just talking about trimming it by a few minutes.

I applaud the work of the planning committee. In fact, I really like what the planners, musicians and celebrants have done with liturgy lately. But I feel strongly that the time for it is not unlimited.

I’’ll even go so far as to admit something that ""good"" Catholics (or at least ""good"" Catholics in the Community of St. Malachi) don’’t say publicly: I don’’t like our Sunday liturgies when they get too long.

Unlike a traditional parish, the Community only has one Mass that has to meet the needs and tastes of a broad cross-section of the membership. Contrary to what the Branigans suggested, a dedicated Community member does not have the option of attending another liturgy without going outside the sphere of this personal parish.

The people who prefer Mass with all the trimmings and no worry as to the length are one part of that Community. But there are others who are unlikely to attend liturgy committee meetings or write articles for Communio. To adopt a phrase I once despised, I think these people represent a ""silent majority.""

When thinking about the length of the liturgy, here are some Community members the liturgy planners need to keep in mind:

• Those who really love the liturgy, those who don’’t love it quite as much, and those who don’’t love it much at all, yet are still part of our Community.
• Those who are standing in the aisles and those in the far reaches of the church where it is hard to see and hear.
• Those with bad backs, bad legs and every manner of physical ailment, from brain cancer to hemorrhoids.
• Those with fidgety young children, those with bored adolescents and those carrying yet-to-be-born children.
• Those who have other commitments immediately after Mass, whether they be counting collections, attending Community-related meetings, or doing something else of importance.
• And those involved with Malachi Mart, which does a nice business in the short period of time it is open after the 11 a.m. Mass.

All of these people have something in common: they want to be part of the Community of St. Malachi. Some may well prefer the longer liturgy, but my guess is that many don’’t.

It may seem like the pits of pragmatism to suggest that Mass should be shorter, but somebody has to say it. And again, we’’re only talking about a few minutes here.

I read Dan Alaimo’’s humorous movie rebuttal about bad movies and I have a feeling I didn’’t express myself clearly neither to Dan nor to the readers. I’’m neither prudish nor terribly conservative. But the point that I was trying to make is: somehow the public mustis going to have to convey to the movie industry that it doesn’t wash to portraying for the bottom dollar adultery, sex and violence, for the bottom dollar, or for that matter any explicit material that violates Judeo-Christian ethics with the implicit impression that it’’s okay, doesn’t wash. Believe it or not the next step in the progression is making pornography acceptable.

If you just look about, you can see how a contemporary breakdown of values is affecting our social mores in every area of human behavior. The first step is lowering the public’’s resistance to all the wrong things. The sales pitch comes to us through movies, TV and music, and insistently panders to the erotic nature of people. I still don’’t agree that ""ordinary ethical standards do not apply to people who produce extraordinary art"" because it gives the entertainment industry carte blanche to set the social or moral standards for the public rather than the other way around.

I remember some years ago a trivial book called Forever Amber, which by today’’s standards portrayed some rather tame sexual scenes. The book was an immediate best seller and made a lot of money for the author. The book and magazine industry woke up to the fact one could make a bundle pandering to the public’’s fascination with sex. Now look: have you seen the book and magazine titles in the supermarkets lately?

The movie and TV industry succeeded in transferring that fascination to pictures and to make it even more exciting. They have spiced everything up with macho, sadistic, pseudo techno violence.

It’’s too easy to ignore that cultural attitudes help to mold society and its impressionable juveniles and impressionable adults. The Encyclical on Christianity states that Catholics should be reared on Catholic social teaching. We can’’t depend on the media to do it because they’’re busy showing off bosoms, bodies and decapitations. A passive public will reap the consequences; but an active or even reactive public will determine its own future, and if it’’s a truly democratic society then art will be allowed reasonable license.

When I was a kid, teenagers were absolutely boggled by sex, and I don’’t think anything has changed that much about hormonal adolescent attitudes today. Do we really want to jump start our juveniles so quickly into adulthood? Should we never portray sex, violence or prejudice in movies. NO!. But it should be done in context and by a responsible industry.

Dan has suggested that I come up with some suggestions that go beyond just carping about the problem of culture degradation and come up with some proactive solutions. The reality is that the problem is too complex to easily resolve. I recall that I once spoke with one of my students and asked him why he hung around with a bad bunch of guys. His reply was that alone he was nothing, but with a gang he was something. Maybe the best answer I can provide is that we should hang around with a ""bad"" bunch of Catholics and talk over some proactive possibilities. Anybody out there willing to talk?

Now I’’m going to put my bell away and recommend some good movies that you might want to see:

1. ""The Black Robe""

2. ""The Mission""

3. ""Chariots of Fire""

4. ""Rambling Rose""

5. ""Cinema Paradiso""

6. ""Manon of the Spring"" ( It has a sequel )

7. ""Schindler’’s List""

8. ""El Postino""

9. ""Sense and Sensibility""

10. ""Moonstruck""

11. ""Spitfire Grill""

And here are some old movies:

1. ""Arsenic and Old Lace""

2. ""Mr. Smith Goes to Washington""

3. ""Miracle on 34th Street""

4. ""It’’s a Wonderful Life""

5. ""High Noon""

6. ""One Flew Over the Cuckoo’’s Nest""

7. ""Casablanca""

8. ""Shenandoah""

9. ""Stagecoach""

10. ""In the Heat of the Night""

And some brand new movies:

1. ""The Apostle""

2. ""Oscar and Lucinda""

For a more comprehensive reviews of movies, you can visit Ted Baehr’’s website. The address is

www.movieguide.org

Word is out that the series has been held off the air by ABC during the ""February sweeps,"" but will resume in March. That word was confirmed this week by a WEWS-TV 5 representative, who noted that this was the most recent information they have here. She was unable to provide any specific dates at this time, however, and also cautioned that the network could change its plans at any time.

As we pointed out in our last Communio, audience support will determine the program’’s ultimate fate. To express your support for this exceptional program, please write: Ms. Jamie Tarses, President, ABC Entertainment, 2040 Avenue of the Stars, Los Angeles, CA 90067. Also, Michael Eisner, Chair and CEO, Walt Disney Co., 500 S. Buena Vista St., Burbank, CA 91521.

I see a connection between the television program ""Nothing Sacred"" and Frank Schiros’’ articles about movies in the last two issues. Why is it that people are quick to criticize the content of movies and TV shows, but when presented with a show that portrays Catholicism in a realistic, sympathetic and attractive light, hardly anybody watches it? Another example on the movie front, how many saw ""The Spitfire Grill"" while it was in the theaters or even on video? Not many.

The entertainment companies only put out what their customers demand. By not watching, you are telling them that there is no demand for programming like this. I think a proactive response to the issues Frank raises is to be sure to see shows and movies like ""Nothing Sacred"" and ""The Spitfire Grill"" on the rare occasions when they come around. And if you especially like a movie, pay your money and go twice. Vote with your wallet.

The energy which brought forth the Community of St. Malachi in the late 1960s was fired by a call to the wider church through the messages of Vatican II. That 21st general council of the Roman Catholic Church was unique in many ways. This was highlighted in Pope John XXIII’’s opening address in which he underscored the opportunities of the Council to work toward the unity of humankind so ""the earthly city may be brought to the resemblance of that heavenly city where truth reigns (and) charity is the law.""

This was the first ecumenical council in history to have available to it electric lights, telephones, typewriters, and other modern means of communication and transportation. It was also the first council to be covered by newspapers, magazines, radio and television from all over the world, although the media were not allowed in St. Peter’’s during the sessions. They relied on press handouts (that usually reflected the views of the conservatives) and on the reports of friendly bishops.

The council was unique in its stated purpose as well. Unlike so many previous councils, Vatican II had not been called to combat heresy or to deal with some serious threat to the unity of the Church. On the contrary, Pope John XXIII, in his opening address, said that the council’’s goal was to eradicate the seeds of discord and to promote peace and the unity of all humankind, not to repeat traditional doctrinal formulations or condemn errors.""

In the spirit set forth by that historic council over 30 years ago, and to prepare for our 25th anniversary in 2000 A.D., the Community of St. Malachi is beginning a series of informative articles in this newsletter to recall the words and directions for ecumenism, liturgy, social justice and the layperson’’s role in the church.

The Community also will work to offer talks, discussion groups and workshops on Vatican II information.

We hope that the continuing response to the spirit of Vatican II will infuse the Community of St. Malachi with increased vitality to sustain its mission well into the next millennium. This will be a time of Jubilee and the beginning of the next 25 years of service to our brothers and sisters.

In December 1996, I interviewed Sally Morellas and Dr. George Brown (who had recently been to Cuba on a medical mission with Pastors for Peace) for an article on their experience for the Latin American Newsletter. Sally heads up the Cleveland Committee to End the U.S. Blockade of Cuba. Both George and Sally painted a very positive picture of Castro’’s Cuba, citing the 98% literacy rate, the medical research, as well as the medical services available to everyone from womb to tomb. Both Sally and George have worked tirelessly to end the embargo.

This disregard for basic humanitarian principles in the Cuban Democracy Act, signed into law by President Bush in 1992, violates the charters of the United Nations and the Organization of American States (OAS) in denying Cuba access to essential medical supplies.

Sally called me about two weeks ago to let me know about Dr. Brown’’s death. I had visited him on several occasions, the last time in early December. A memorial service to celebrate George’’s life was held on Jan. 31, at St. Colman’’s Church. A wireless mike was passed around the church instead of a eulogy. Many of us at the service recounted aA beautiful tribute to his life of giving, of helping the poor of Cleveland and of the world, and of his endeavors to assist in bringing about systemic changes in our world were recounted by many of us at the service. George was an inspiration to everyone who knew him.

Sally asked for my help in getting the word out to urge our legislators to support House Bill 1951, the Cuban Humanitarian Trade Act. Representative Torres of California sponsored the bill. There are presently 87 co-sponsors including Tony Hall and Tom Sawyer of Ohio. A similar bill has been introduced into the Senate, S-1391 for Cuban Women and Children. We are asked to write to our representatives and to Senators Glenn and DeWine to ask them to support this important legislation.

Pope John Paul II’’s recent visit to this island nation got the world’’s attention during his five-day visit. He urged Castro to allow the Catholic Church to flourish once again and to restore parochial education, and to reconsider the country’’s stand on abortion. He asks the United States to lift the trade embargo.

As a tribute to George who lived his life for others, and as a response to our Holy Father, we should take time to get some letters off to our congress people.

For information on Cuba, you can contact:

Cleveland Committee to
End the U.S. Blockade of Cuba

4239 Fulton Pkwy.

Cleveland, OH 44144-1976

(216) 741-4093

English title: Christianity and Social Progress

Author : Pope John XXIII

Date: May 15, 1961

Main points: Enumerates the economic, scientific, social, and political developments that have taken place since Rerum novarum and Quadragesimo anno. Says there’’s not just a disparity between rich and poor classes anymore —-- there’’s a disparity between rich and poor nations. Decries arms race and the plight of the world’’s farmers. Arms spending contributes to poverty; peace would be possible if economic imbalances among nations were righted.

It’’s the duty of wealthy, industrialized nations to help poor, nonindustrialized nations; but in giving aid, it is every country’’s duty to respect the latter’’s culture and to refrain from domination. Since technological advances have made nations interdependent as never before, cooperation and mutual assistance are necessary. Says all Catholics should be reared on Catholic social teaching.

Context: Advancements such as nuclear energy, automation, space exploration, and improved communication technologies pose complex new problems for industrialized nations. Meanwhile, millions live in poverty in Asia, Africa, and Latin America.

Innovation: ""Internationalizes"" social teaching by addressing, for the first time, the plight of nonindustrialized nations.

Trivia: Stresses the popular Catholic Social Action motto ""see, Judge, act"" as a model of effective lay involvement.

(The above was produced by Salt of the Earth magazine from Claretian Publications, which can be contacted at 1-800-328-6515. Reprinted with permission.)

Urban Community School thanks all who are supporting AT&T’’s ""Learning Points"" program. More than 100 of the St. Malachi ""connections"" have enrolled in this program to help the school earn free technology products.

The school asks that the word continue to be spread. To join, any AT&T residential customer can simply call 1-800-354-8800 and give the school’’s ID number: 01057216. There is no added cost to your phone bill. For more information call Sr. Martha Owen, 621-8039 (school hours) or 781-3481 (evenings).

Last year the Community of St. Malachi became one of the ""affiliates"" of St. Colman & Affiliates Federal Credit Union. Following is their description of their services:

Membership is open to you and all family members. (A $1 set up fee and minimum balance of $5.)

All funds are federally insured up to $100,000 for each account.

Dividends are paid quarterly on all accounts over $100. Checking/share drafts are available for a small monthly service charge. No minimum balanceAAL. Christmas Clubs are available; they close in October and are paid a dividend at the time they are closed and the checks are mailed.

Certificate accounts are set up for 6 months, 12 months and 18 months. The rates are posted in the office.

Money orders are sold at a cost of 65 cents each in amounts up to $1000.

Travelers checks (Citicorp) are sold to members at one-half the fee normally charged.

Payroll deductions and direct deposit of SSI, SSA, VA and other regular monthly disbursements.

Family and individual life insurance. Free $1000 accidental and dismemberment insurance. Memberships in Sam’’s Club. (Plus five memberships at no cost.) Amusement park tickets available at a discount. Notary service.

Applications for loans accepted after one-month membership. Auto rates are typically 7.75% up to 48 months and 8.5% up to 66 months. Equity loans are 8.5% up to 10 years and 8% up to 5 years.

Office Hours: 9:30 a.m. - 2:30 p.m. Tuesdays; 9:30 a.m. - 2:30 p.m. and 7-9 p.m. Wednesdays; 9:30 a.m. - 2:30 p.m. Thursdays; 9:30 a.m. - 6 p.m. Fridays, 9:30 a.m. - noon Saturdays.

Location: 6637 Lorain Ave., Cleveland, OH 44102. Phone: (216) 281-4570. Fax: (216) 281-4414.

""In the childhood of the spiritual life... God’’s guiding hands feel very strong and firm... But things don’’t stay like this forever. Anyone who belongs to Christ is destined to pass through all stages of his life... eventually even to the way of the Cross... When that hour comes, external sufferings are nothing compared to the dark night of the soul, when the divine light stops shining and the divine voice stops speaking. It isn’’t that God isn’’t there, but that he’’s concealed and silent. Why, you ask. That is one of God’’s secrets, and no one can fully penetrate it...""

In his Letter to the Brothers of Mont-Dieu, the monk and theologian Bd. William tries to kindle monastic devotion by recalling the fervor of the Egyptian desert monks. Among Bd. William’’s other writings is the Enigma of Faith, in which he describes the psychology of faith. A keen observer of his own soul, Bd. William warned: ""A man who has lost his sense of wonder is a man dead.""