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* * * * * * * * * * * The Malachi File It's unfortunate that this issue of Communio is scheduled the same day as the Annual Meeting as there are several points that will come up at the meeting that are worthy of comment. But since there are many who will read this by e–mail in advance of the meeting, and a few who will read it between the time Church gets out and the meeting begins, I will press forward. In this issue, there is a good amount of discussion of the scandal of priest pedophiles. I believe the Community of St. Malachi is in a unique position to make a positive contribution to this most unhappy situation. There is much to be done in terms of addressing the specifics of the problem – identifying abusers, making things right with victims, setting up systems to prevent this from happening again. But part of the solution, I think many will agree, is opening ordination to married people and women. In at least two dioceses, there have been official statements calling for a reexamination of celibacy. One by the Boston diocesan newspaper – all such publications are carefully controlled by the hierarchy – and another by Cardinal Mahony in Los Angeles. The ball is starting to roll on this long overdue change in the Catholic Church. As Fr. Donald Cozzens has pointed out in recent media interviews (see an article later in this issue), the Catholic clerical culture is deeply flawed. Or as he put it, it is "the last of the medieval lifestyles." But one problem is priests and other religious are reluctant to speak out too strongly on this because of Vatican repression. (Read their statements carefully – they usually stop short of calling for such change.) On the other hand, we as lay people should feel free to speak our minds. I don't see changing requirements for the priesthood as a cure–all – as long as human beings are involved, there will be failings. But if nothing else, this will alleviate the priest shortage, which was a factor in the decisions to reassign many of the priest pedophiles. Hopefully, it also will enable the Church to adopt more stringent screening methods for seminary candidates. There are many other good reasons to do it, and not many reasons not to. For as long as I can remember, the Community of St. Malachi has taken an unwavering position that the priesthood should be opened to married people and women. Now as the momentum builds on this initiative, I believe we need to pursue it more aggressively. How so? For one, the resolution drafted by Community Council on the abuse issue (to be voted on today) should be revised to reflect our viewpoint on changes in ordination requirements. Then we should follow up with speakers – perhaps a multi–week educational series – special liturgies to pray for change, or maybe even a public relations initiative to call attention to our concern over this matter. There are many others with better ideas – Chris Schenk comes immediately to mind – who can help guide us in our actions. But part of the solution, I think many will agree, is opening ordination to married people and women. Although there are many in the hierarchy who will not welcome such an initiative, it is a very positive, very constructive response to an extremely sad situation. Let's get it going. The time come has come for the Community of St. Malachi to act. There are two proposed changes to the Community's Charter that I have reservations about. We are to vote today on whether to add a representative from the Parish with voting power. The reason for this is that the Community has had a vote on the Parish Council for some time. I do not begrudge the Parish an equal voice, but I question why either group should have voting rights on the other's council. We are two separate parishes sharing a common facility and staff. We should attend each other's meetings. We should pray together. We should work together. We should celebrate together. We should share ideas and information freely. But I don't believe that we should have a say in each other's affairs. Rather than adding a Parish vote to the Community Council, I believe that the Community should relinquish its vote on the Parish Council. (How did that happen anyway? Did the Community ask for it? And did the Parish request a voting seat on the Community Council?) A related proposal is to change the way we refer to our operating groups, from 'committees' to 'commissions.' The Parish groups are called 'commissions', and this is also the case with many other parishes. Apparently, some have found it cumbersome to refer to, for instance, the "Parish Spiritual Development Commission" working with the "Community Spiritual Development Committee." I say, so what? It's a point of identity for the Community, and I also don't like the word 'commission' much. It has a military ring to it that calls to mind the Church's hierarchical structure, which I'm no big fan of, as I'm sure is obvious. 'Committee' on the other hand sounds more like the democratic kind of structure the Community is, or at least aspires to be. Apart from some extra verbiage in working with the Parish, there's really no need for such a change. Besides, the Community has a long history of going its own way. One last point: mark Saturday, April 27, 1 to 3 p.m. on your calendars. That will be the day of a neighborhood forum where we will get some much–needed information about future development on the Near West Side. Bishop Roger Gries will moderate a panel of elected officials, county planning officials and other leaders. It will take place at St. Malachi's in the school hall. This is important, folks, please come. Thanks to Fran de Chant, Frank Schiros, Paul Kunkel, Chris Schenk, Kevin Johns, Pam and Joe Pulizzi, and Bonnie Mar for sending in material this month. Our next issue is May 12 with a deadline of April 28. — Dan Alaimo * * * * * * * * * * * Looking For The Light In Front: Palm Sunday Reflections On The Challenge Facing The Church Virginia Woolf wrote about Americans – in contrast to the English – "while we have shadows that stalk behind us, they have a light that dances in front of them…they face the future, not the past." At this time, we American Catholics find ourselves with very dark shadows stalking us, in the form of the emerging scandal of sexual abuse of minors by clergy. To dispel those shadows, it may be necessary to look at them much more closely than the hierarchy, judging by pronouncements from the pulpit this weekend, might desire or intend. This before we have the right or ability to walk into the future with any degree of confidence that the scourge will be controlled and eliminated. What we need to ask is whether our diocese is not subject to a higher call than that of society. In our diocese, Bishop Pilla can be commended for distributing a written statement of policies about the handling of clergy sexual abuse allegations. This he did several weeks before the Archdiocese of New York and other dioceses. Whether Community of St. Malachi members felt comfortable picking up the information packet Fr. Tony made available to the Parish and Community is another matter. On March 17, I stood at one of the church entrances passing out copies of Communio. I observed almost nobody reaching out to that other stack to pick up a packet. I started to point out the pile of packets to some of the passersby; I found it made little difference. People, whatever their reasoning or feelings, just did not seem to want the information. I find this reaction eminently understandable, though not sustainable. It isn't hard to put myself in almost anyone's place, coming to our Sunday liturgy, expecting to receive comfort and distraction from some of the stresses of everyday life. What I don't agree to is that any of us can afford to continue turning a blind eye to the sheer magnitude of the scandal engulfing the American Catholic Church, and us in its wake. Like it or not, we are involved. We need to start by asking tough questions; questions I don't believe are addressed in information we have received up to this point. As a starting point, there seem to be major deficiencies in our diocese in the handling of allegations and subsequent legal actions brought by victims of abuse and their families. A second round of abuse of children and teens that follows, sometimes by years, original instances of molestation by church personnel and clergy seems to have come from the way allegations, and particularly suits, have been handled by the diocesan legal department. I hesitate to label the actions of the diocesan attorney as "mishandled." Our legal system of torts in the U.S. is adversarial. The fact that our diocese is said to treat victims of abuse who have procured legal counsel with all the harshness, stalling tactics, and extreme insensitivity that can be brought to bear is essentially a reflection of the way the system works in our society. What we need to ask is whether our diocese is not subject to a higher call than that of society. Surely the Gospel call is for the Diocese of Cleveland to lay aside its protective legal considerations to reach out to all those victims recent and from the past with true Christian redress. Here in the parishes, we might begin by asking what policy changes in our diocese might make this happen. A second study seems essential, if we are to ask as the People of God for an end to sexual abuse of children and youth in our diocese, abuse that seems to have some earmarks of being widespread and systemic. We need to examine closely the processes of selection and education of priests who will serve us here. The New York Times, on March 25, 2002, featured on its front page a lengthy article covering radical changes toward openness and accountability made at University of Mary of the Lake, also known as Mundelein Seminary, the largest seminary in the country. Many of these changes appear to be directed at preventing psychologically immature, unsuited candidates from becoming priests. At Mundelein, men seeking admission are subjected to intensive personality and stability testing. Most important, the Archdiocese of Chicago, which can afford to be more selective, forwarded only 30 of 130 applications last year. How about admissions standards in our diocese? With fewer applications, do we still maintain those standards of admission that would eliminate potential sexual predators, as well as other maladjusted individuals, from the ranks of our future priests? Once in seminary training, how are they being educated? Is the secrecy of the past regarding sex education still present, or are thorough, frank courses in sexuality and celibacy part of the curriculum? These concerns that occur to me are certainly only two aspects of a most complex problem for our church and our diocese. It is simplistic to say that a great deal of time will be needed to address deficiencies and make fundamental reforms. I would like to make two proposals. To begin with, I doubt that I am the only one who feels a need to explore the whole of the tragic situation in a neutral setting. This should be done outside the Sunday liturgy that we all have many needs to be our place of refuge, as well as our challenge to engage the world in better ways. Could we have a series of study sessions, facilitated by such experts as Fr. Don Cozzens, who would be able to help us view the systems of the church objectively and with an eye toward reform? I also suggest that medical experts in the fields of obsessive–compulsive behaviors may give us information necessary to understand sexual predation, so that it may be stopped. There are others with the expertise and objectivity to help us sort out a sordid, confused past and plan for a better future. Secondly, I raise the challenge to our Community leadership to establish an escrow fund to which those of us who view this as an issue of conscience may donate for an interim period. Most of us really want to support our own Community. But some of us need a legitimate way to temporarily withhold funds from diocesan use, as suggested by Catholic theologian and professor at Boston College, Lisa Sowle Cahill, (The New York Times, Op–Ed, March 6, 2002). As she stated, "This may seem severe, but at least in the short term, change requires this kind of jolt." Severe problems require real, full–blooded solutions. The American Church has never faced a dilemma of this magnitude. The response will decide the future of the Roman Catholic Church in America for decades to come. If we are not part of the solution, then we are part of the problem, this we know. As members of the Community of St. Malachi and as doers of the Gospel, I encourage us to join our individual concerns to create a strong community effort. My proposals are just a start. —Fran De Chant (Fran is a member of the Community of St. Malachi.) * * * * * * * * * * * Getting The Hierarchy's Attention An allegory: A farmer was going to train his ornery mule to pull a plow. He put the ornery mule in the harness as a bystander watched. Then he picked up a 2x4 and whacked the ornery mule over the head and knocked it down. "Why did you do that?" asked the bystander. The farmer replied, "Before I start training him, I have to get his attention." Substitute Church hierarchy for ornery mule. Substitute media for farmer. Substitute a billion dollars in court suits for priestly pedophilia for the 2x4 and you get the idea. Contrary to some opinions, reportage has been relatively fair, and much of it is by Catholic investigative reporters and columnists. Give them credit for shedding some light into the often murky hierarchical dealings with pedophilia. Pedophilia is a form of abhorrent deviant behavior under any circumstance. However, I would caution the public not to indulge in hasty conclusions and identify all clergy as deviant, whether the abuser is priest, minister, or rabbi. We find these intolerable situations in all walks of life. I'm genuinely saddened by the report that a priest who I and my son, along with other students, once accompanied to Holiday Valley for a ski trip, and with whom I was well acquainted, has admitted to being a pedophile and has been publicly identified in the media. Contrary to some opinions, reportage has been relatively fair, and much of it is by Catholic investigative reporters and columnists. As a Catholic, I find it equally abhorrent and morally objectionable that the Catholic hierarchy would attempt to circumvent civil law and make an independent disposition regarding abusive priests. If the Church is to maintain credibility, then it must risk its reputation in matters of sexual abuse. What also saddens me is that the young man who was my contemporary in high school, and who was often spoken of highly, and who is now our bishop, and another young man who used to go to the same school as my sister – Bishop Quinn – seem to behave in this circumstance more like corporate CEOs than priestly shepherds. Vatican II called for collegiality between clergy and laity, and it's time for lay people to demand joint custody in the affairs of the Church. I have a suggestion to make. When the situation arises, abuse is first usually reported by parents. A board of parish complaints (an advisory board of lay people) should be created – it does not need the approval of clergy. Parents or guardians should have access to this board. The board would evaluate the circumstances and be legally required to refer the offending priest to a diocesan board of complaint (also a lay advisory board) for recommendations as to the rehabilitation of both priest and victim. The diocesan board should be legally required to report the abuse to civil authorities fully and promptly. A diocesan board of complaints, composed of lay people, not presided over by clergy, does not yet exist. These independent actions would prove beyond a doubt that the Church does not place itself above the law in civil matters. The Church, as a further example of its moral primacy and sincerity, should not express malice or use a vindictive legal defense regarding victims. It isn't a matter of winning or losing a suit but winning or losing a soul. — Frank Schiros (Frank is a member of the Community of St. Malachi. He adds this P.S.: "A copy of this essay in letter form was sent to Bishop Anthony Pilla, and it was turned over to the Public Relations Director, Rev. John F. Murphy. He sent me a form letter informing me that the Cleveland Diocese had a policy since 1992 dealing with priestly child abuse. Obviously this policy has not been effective in dealing compassionately with Catholic victims. Incidentally, the reply failed to address any of the issues indicated in my letter. Alas, true to form for a bureaucracy.") * * * * * * * * * * * Fr. Cozzens On The Radio (This particular radio program can be found in the archives at http://freshair.npr.org. A transcript of the March 31 "Meet the Press" program, which also featured Fr. Cozzens, along with Fr. Richard McBrien and others, can be found at http://www.msnbc.com/news/meetpress_front.asp. Additionally, a fine article, "Confessions of a Former Celibate," by Eugene Kennedy, can be found at http://salon.com) On March 12, Fr. Donald Cozzens, author of The Changing Face of the Priesthood and former president and rector of St. Mary's Seminary and Graduate School of Theology here in Cleveland, was interviewed by Terry Gross on the National Public Radio program, "Fresh Air". The program originates on station WHYY, which holds the copyright. Fr. Cozzens is currently a resident scholar at St. John's University in Collegeville, Minn. Following are some highlights from that interview. To focus on the abuse of young boys by a small number of priests is to miss a key point, Fr. Cozzens said. "I'm suggesting that we have a systemic problem, or a structural problem, as well as the personal moral weakness of a number of priests and a few bishops." "I’m suggesting that we have systemic problem, or a structural problem, as well as the personal moral weakness of a number of priests and a few bishops." – Fr. Donald He described the Catholic clerical culture as "the last of the medieval lifestyles," and said the Church needs to look at how it educates priests, as well as "structural" issues, such as where and how priests live, and mandatory celibacy. "The lifestyle of the priest today is a very lonely lifestyle. Most priests live by themselves. It's a difficult life," he said. In the course of his work counseling priests, Fr. Cozzens was struck by "the relative emotional immaturity and almost sexual immaturity" of many Catholic clergy. Even though these men may be very mature in other ways, "in the area of their emotional life, many of them tend to be arrested at almost the level of an adolescent," he said. Most pedophiles tend to be married men, but there is a higher incident rate among clergy with estimates ranging from 5% to 10%. "So celibacy can be a factor because to lead a healthy celibate life, one needs to have exceptional emotional maturity, and we're finding that priests do not have that level of emotional maturity," he said. Young men are expected to embrace the celibate lifestyle from the time they enter the seminary, and the culture discourages talking about sexual concerns with faculty or spiritual directors. "That breeds an atmosphere of unreality," he said. This is not a bad moment but a good moment, a Good Friday moment, which is painful. But because of it the church will get better. Fr. Cozzens reiterated his position that the number of homosexuals among the Catholic clergy is higher than in the general population, with estimates ranging from 10% to 50%. "I think we've had many gay priests for thousands of years. If you think about it, a priest can put on robes, wear lace surplices. There's a certain almost homoerotic dimension to church culture. I don't want to say there's anything wrong with wearing cassocks and vestments, but I think we're going to see in the years ahead more awareness of the kind of sexual ambiguity that is present in the priesthood today," he said. This "non–masculine" dimension to the priesthood and the recognition that there are many gay Catholic clerics has led some men to decide against the priesthood. "There are indeed straight candidates for the priesthood that are not even considering applying for admission because of that," he said. This is not to say that gay men cannot be good and effective priests, Fr. Cozzens said, pointing to the example of Fr. Mychal Judge, the New York City Fire Department Chaplain who was the first official death at the World Trade Center tragedy. "I believe Mychal Judge is, without doubt, a hero. And I think it's important that people come to see a committed, effective, gay priest proved to be a hero. And there are Mychal Judges throughout the priesthood today," he said. "But there are so many other heroes – gay priest heroes and straight priest heroes – and I have the utmost respect for these men who are leading very difficult lives today," Fr. Cozzens said. — Dan Alaimo * * * * * * * * * * * Notes From A Lecture By Ronald Rolheiser, OMI: Seeds of Hope (Paul Kunkel has graciously shared his notes on a talk he attended that was given as part of the Margaret F. Grace Lecturers at John Carroll University on April 4, 2002. he writes that, "Ronald Rolheiser is a Canadian Oblate of Mary Immaculate priest presently serving in Rome as General Councilor for Canada for his order. He is also the author of several books, including Holy Longing, which several Malachi groups studied this past year." Thanks Paul!) Father Rolheiser started his talk recalling an incident in Nevada when the priest introducing him for a talk had difficulty pronouncing his name. He told him that his name rhymed with Budweiser, the popular beer. In the introduction, he introduced him as Father Miller. His next anecdote dealt with two monks viewing a billboard, advertising a lottery with a purse of $50 million. The one monk told his friend he needed to buy some tickets immediately. The other monk replied that this went contrary to all they had learned in the seminary asking, "What are you going to do if you win the lottery?" He thought a moment and said, "A lot of discernment!" First, said Fr. Rolheiser, we have to describe the present moment realistically. "Not everything can be fixed or cured, but it should be described properly. There is a story told about the Russian poet, Anna Akhmatova, standing in long lines outside of a prison in St. Petersburg waiting to leave letters and packages for loved ones caught up in Stalin's purges, not knowing whether they were dead or alive. "Recognizing the poet, a woman approached her and asked: "Can you describe this?" Akhmatova replied, "I can," and something like a smile passed between the two women. What had happened? Being able to describe something is both a political and a prophetic act, an act of defiance in the face of terror and an act of hope in a time that seems bereft of it." The present moment, our time, our culture can be described culturally, ecclesially, and biblically. Culturally we have several generations meeting at this moment – pre–Christian, post–Christian, and anti–Christian. Rolheiser described a scene in Sri Lanka, a road on which a Mercedes with a rider working on a laptop computer was slowly moving along, an ox cart and some chicken herders, a Buddhist monk, and a taxi with an open window blaring a Mick Jagger song, "I Can't Get No Satisfaction." This is an image of our time. Our churches have at least three kinds of people in them. Pastorally we cannot come up with simplistic answers. Is this a post–Christian culture? No! Our culture is based on Judeo–Christian roots. Secularism is our child. We have religious liberties, a compassionate society. Christianity gave us feminism. Judeo–Christian principles did away with slavery, racism. The period of enlightenment gave us secularism and the separation of church and state. It is easy to blame secularism. The opposite of secularism is the Taliban, a theocracy in which men impose "God's Will" on everyone else. Ecclesially, the church did well when it was relegated to dealing with the poor and the church was poor. Now it is privileged. It has difficulty dealing with this. This is not a bad moment but a good moment, a Good Friday moment, which is painful. But because of it the church will get better. Most of us aren't poor, just poor in spirit. These trials drive us back to what we should be. It is purification. Pedophilia is a disease. One in five children in the West (United States and Western Europe) is violated today. It is a cultural problem, not just a church problem. Purification is the real work of the church. It is a biblical test of our faith. Can we walk with this pain, sympathize with the victims, with the pedophiles? Jesus died with the two thieves. We should display the cross with Jesus in the midst of the thieves. One of the seeds of hope is that we are addressing the problem. It is a biblical test of our faith. Can we walk with this pain, sympathize with the victims, with the pedophiles? The biblical images were stressed: exile – loss of land, king and temple; the road to Emmaus – turn around and go back to Jerusalem; the borders of Samaria – the dialogue with the Samaritan woman; the upper room – stay there until you are ready. What do we do in our present dilemma? Wait for another St. Frances? Restructure our imaginations? A Pentecost will happen. Our hearts need to be stretched to understand at a deep level. We need to be compassionate, to understand the pedophiles. It is not all right to withhold money from the church, it is a chance to be adults and accept this test of faith. We need to do what missionaries do – go where they're needed, not wanted; and leave when they're wanted, not needed. The news media is important, because it brings the church around to do what needs to be done. The truth will set us free. Rolheiser told us he did not know the answer. He said that we should continue to go to council meetings, to go to our church groups. The answers will come. — Paul Kunkel * * * * * * * * * * * Adam's Rib (Chris Schenk sent this to us with these words, "My cousin forwarded this to me. Isn't it great?")
* * * * * * * * * * * Doors Shut To No One (This piece – along with a couple of movie reviews – was waiting for the editor of Communio in the sacristy last Sunday. It came with this note: "I am not a member of the Community, but I volunteer regularly at the church, and I attend Mass at St. Malachi from time to time. I would like to submit some essays for your consideration, including two movie reviews, which I have noticed to be a popular feature. I admired the fact that a parish would put together such a publication, and I became interested in contributing something. I'm sorry that I did not e–mail the material, but I am a student without a computer at home and it's often difficult and time–consuming for me to find a PC available at the library. I hope my submissions are good enough." Dear Mr. Johns, they are plenty good enough and we thank you! Don't hesitate to contribute again.) In the February issue [of Communio], I enjoyed reading "All You Need Is Love." As we are now in the Easter season, I have done some thinking as to why I have remained a Christian, and I came up with, I think, an interesting story. My reasons for remaining a Catholic can be summed up by recounting, of all things, a visit to New Orleans. At times when an endless series of doctrines and fine points of theology begin to wear away at the firmness of my faith, it is the traditional beauty and serenity of the art and architecture of Catholic churches and of the Mass which draw me back and provide comfort. The reassuring music, ancient prayers, and insightful scripture readings have kept the doubts and troubles at bay. I guess that is what pulled me toward the venerable, old Saint Louis Cathedral, right in the middle of all the noise and foot traffic of the lively French Quarter. Presiding over Jackson Square, the original city plaza, the cathedral towers above the odd mixture of tackiness and faded beauty of the Quarter. One can only imagine what the early French and Spanish settlers would think if they could look down and see the mass of lost tourists, unwashed homeless, and partying students milling about the square. Although I had just arrived in town that Sunday afternoon – and being young and single you'd think I'd surely want to explore the Quarter and see what it was all about – something drew me toward the steps of the cathedral. Wading across a sea of people, I made my way past musicians, tarot card readers, and curious tourists, and into the historic church. All the noise, confusion, and tackiness yielded abruptly to the stillness and beauty of the sanctuary. Looking up above the altar, I beheld a sweeping painting of Louis, King of France, leading his Crusader army, and then turned to admire the church. Stations of the Cross with French inscriptions and old statues surrounded by flickering votive candles added to the grace of a kind of worship space that just is not built today among suburban subdivisions and tract homes. I sat down in a worn, wooden pew, joining the silent faithful and smattering of quietly chattering European sightseers. I was happy I came inside, but I expected the evening Mass to be like any other. Soon, however, some unusual occurrences happened. Before and during the Mass, a couple of homeless men made their rounds of the pews begging for donations. Also, I began to notice a strange odor in the church. It turned out that homeless men and drunken visitors tended to relieve themselves in the alley beside the old church. As the liturgy proceeded, it became clear that the great doors of the cathedral were no match for the increasing boisterousness outside. I wondered, "What kind of place is this?" But as I surveyed the church, the congregation was attentive and respectful, many dressed more finely than the average Catholic worshipper in this area. The homeless seemed to be an accepted presence in the cathedral, and soon the ushers guided them out peacefully and respectfully. As sunset began to darken the evening sky, an increasingly comforting realization, possibly an enlightenment of sorts, filled my heart and mind. This church, and Christ's Church, were neither a fortress to be defended against the world, nor an oasis of tranquility. The doors were shut against no one, just as our hearts must never be shut against our fellow man. The Church is part and parcel of this world that God created and of which humans are placed in stewardship. As Jesus socialized and ministered to prostitutes, tax collectors, Samaritans, and other outsiders and outcasts of the day, so did this cathedral church and its congregation to the outsiders and outcasts of today. The doors were shut against no one, just as our hearts must never be shut against our fellow man. This is the essence of Christianity. It is not endlessly refined doctrines and pronouncements, rosaries and miraculous medals, and apparitions and wonders that define authentic Catholicism, but the willingness and desire to "get our hands dirty" in this world. — Kevin Johns * * * * * * * * * * * About Our Liturgy (In an effort to enhance awareness in the Community the liturgy committee will provide educational segments to Communio. Many of the topics you will read about in the next several months are responses to questions asked by Community members in previous surveys. The answer to this month's question was excerpted from Saving Signs Wondrous Words, by David Philippart, published by Liturgy Training Publications.) Why do we sometimes offer the wine at Mass and why should I take it? "Take this all of you and drink from it. This is the cup of my blood." What does it mean to take this cup, drink from it and share in it? The common cup is a sign, a source of common destiny; we are in this together. We belong to God now and that belonging is manifested in the commitment that we have to each other. Taking up and drinking from this cup, we pledge our lives to Christ by pledging our lives to one another. The taking and the drinking and the sharing of the one cup makes us one. That is why it has never been the practice to give each person a separate cup. One common answer to the question "Why don't you take the cup at communion," is that there are germs. Even though it has never been proven that anything besides communion has been passed on by people drinking from a common chalice, it is more than illness that we fear. We hesitate to drink from the cup because we know that this act of taking, drinking and sharing a common cup of the blood of Christ is dangerous, not because it will make us sick but because it will make us fit – fit to suffer and fit to celebrate. This is the cup that Jesus offers us, the cup of death turned into life, the chalice of sorrow fermented into giddy joy. Can I afford to pass it up? How can we rise to communion without drinking from this cup? Question for next month: Why do we do the readings that we do? —The Liturgy Committee (The Liturgy Committee would love to hear from you. If you have an answer to next month's question or have input please e–mail it to pam_pulizzi@yahoo.com. Your response could be included in next months Communio.) * * * * * * * * * * * Padre Franco The Bell Ringer (Padre Franco derives the title for this column, and for his monastery, from the movie "Cinema Paradiso," where the village priest was the local censor. Whenever he found objectionable parts in a film, he would ring his bell and the projectionist would cut the scene out. While the Padre is a little like the priest in the movie, ringing a bell with his words, he takes some license with the concept in rating the films, using a scale of one to five bells – the more bells, the better he liked the picture. This month we feature a review from a newcomer to the monastery, Brother Kevin. Our brother in all things cinematic boldly sent in two reviews, but, alas, one was of a film he did not see. We contacted the good Padre Franco on his cell phone – he has been vacationing in the south of France (It's good to be the Padre.) – and he asked that we remind the eager young brother that not only do we not review films we have not seen but we must also remember to render judgement as to how many bells a film has earned because, well, it's all about the bells. Padre Franco also wanted to remind everyone that the Monasterio de la Cinema Paradiso is open to anyone with a passion for movies who cares to share their reflections with the larger Community. Men, women, and teens are encouraged to join us. Popcorn will be provided.) We Were Soldiers %%%
"We Were Soldiers," based on real people and events at the beginning of the Vietnam War, is not a typical war movie. Its tense scenes full of bloody action, grit, and raw emotion will arouse the pacifist sentiments of some and disturb the comfort of others. Beyond its depiction of the awful reality of war on the battlefield, it delves into the hearts and minds of officers, soldiers, and their families back home. It is a thoughtful film, by the standards of its genre, and I would recommend it to those who usually shy away from war movies. The heart of the movie is not the battle scenes, but the feelings and motivations of its characters. Colonel Hal Moore, played by Mel Gibson, is no stereotypical yahoo in a uniform, but an intelligent military man who has a deep commitment to his soldiers. Before their departure for Vietnam, Col. Moore addresses his men not with a gung–ho, pompous attitude, but with the truth. Moore tackles the men's fears head–on. Accepting the unavoidable fact that some will not return alive, he nevertheless promises to leave no one behind. His sincere speech of realism and reassurance reveals not only his respect for those who serve with him and under him, but also his personal integrity. The story also spotlights Lieutenant Jack Geoghgean, a young and devout Christian, played by Chris Klein. Unlike characters often featured in movies of this type, Geoghgean does not see battle as a thrilling opportunity to kick some foreign butt. He worries about the possibility that innocents will fall victim to the inescapable carnage, and he seeks the counsel of Col. Moore on the subject. Understanding that there is no real way to answer the question to anyone's satisfaction, he leads the Lieutenant in prayer at the base chapel, asking for divine guidance in their mission. Moore's adding of a humorous touch at the prayer's end is not disrespectful and saves the scene from phoniness. Later in the film, Geoghgean is killed while retrieving one of his soldiers who has fallen from enemy fire. By risking his life for another, he shows that being a soldier in a civilized army requires more than killing and destruction. It demands honor and a bond to comrades that is often difficult to find in life in today's America. The film also does an excellent job of not demonizing the opposing side, the North Vietnamese and their allies. The enemy force is portrayed as humanly as the Americans, simply doing their job for their country, fighting with courage and bravery and thinking of loved ones they left behind. The film wisely avoids politics and dissent, and focuses on the experiences of the combatants themselves. The pro–soldier and pro–American message of the film is evident, and a doctrinaire approach to justify the war would have been both unnecessary and counterproductive. The soldiers, looking out for each other and giving real meaning to loyalty and trust, are clearly the heroes of the story. Stateside, the portrayal of the soldiers' families' fears and loss of loved ones sympathetically demonstrates that war affects far more than those actually engaged in combat. Even the subject of discrimination is included, leaving us to consider the feelings of black servicemen who risked their lives on behalf of a nation that often denied them their civil, and human, rights. "We Were Soldiers" does not glorify war, but it does come close to glorifying the fighting men in it. The men, as portrayed, did not see themselves fighting for an ideology or an economic system. They were fighting for each other. This is a poignant, but simplistic, idea. The film is a memorial to those, young and old, who were sent to a foreign land without the certainty that they would ever return home, embroiled not only in a vicious war but in a national debate as well. It is our work now to figure out why some acted so nobly while others committed unspeakable crimes, as is the case in all wars. Even more importantly, we should be asking ourselves if we are working for a society and a world in which men can prove themselves by creating greatness instead of by destroying it. — Brother Kevin * * * * * * * * * * *
Council Meeting Highlights (The meeting convened on April 2, 2002 at 7 p.m. at St. Malachi Center. George Eterovich began the meeting with a very moving faith sharing.) Vibrant Parish Life: A video produced by the diocese was shown to the council. Agreed to show video at Annual Meeting. Nomination Committee Report: There are four at–large nominations – all council positions have at least one person nominated except for Spiritual Development. Council continues to search for candidate before Annual Meeting. Mary Helen Meehan to follow up if one of the at–large candidates would do Spiritual Development. CSM Response: Discussion regarding Community response to clergy sexual abuse situation. Many perspectives communicated. Two versions of a possible letter from CSM submitted. Council agrees to create subcommittee to review both letters and construct a final draft for review by council. To be sent to council over internet. Council will communicate to CSM members at annual meeting that a response is being constructed. Missionary Trip Funding: Council agrees to help fund Chad Garvin on his trip to Honduras. Social Action committee to disperse funds. Project Afford: Council agrees to give no interest loan to Project Afford to build housing in lower West Side of Cleveland. Bill McLaughlin to notify Project Afford and get necessary paperwork in order before any funding commences. On Upcoming Amendment to Charter: Gene Kramer spoke on his disagreement with the proposed amendment to allow a voting member of the Parish on the Community Council, and said he plans to vote against it at the Annual Meeting. His reasoning is that because the Community is a lay directed parish that, unlike St. Malachi Parish, is not answerable to the pastor, and because that vote – belonging to someone who does not belong to the Community – could be a deciding vote, the amendment goes against the original intent and mission of the Community. He believes that all members on Council must be members of the Community. Neighborhood Forum: All Council members encouraged to participate in the upcoming Neighborhood Forum, Apr. 27th from 1 – 3 p.m. Next Meeting: Sunday, May 5th at the Center. — Joe Pulizzi (Joe is a co–chair of the Communications Committee.) * * * * * * * * * * * Press Release: Coalition Of Groups Call For Neighborhood Forum A coalition of Ohio City/Near West Side churches, service organizations, and residents have called for a neighborhood forum to disseminate information and address concerns regarding upcoming plans for affordable housing in the area and neighborhood development. On Saturday, April 27 from 1–3 p.m. at the St. Malachi Church Hall at 2459 Washington Ave. a public forum will be held. Catholic Bishop Roger Gries will moderate a panel which will include elected officials, city and county planning officials, and other leaders in the development of the Near West Side. They will share their current plans for the development of the area, as well as their visions of future plans. Facets of development to be covered will include affordable housing, roadway/transportation changes, access to recreation/amenities and citizen participation in planning. Following the panelists' presentations, questions will be invited from the residents of the neighborhood. There is no charge for the event and the public is welcome. The forum is sponsored by a coalition of Near West Side Churches, Shared Ministries, Primera Iglesia Metodista, Catholic Diocese Central West District, Catholic Charities, & Lutheran Metropolitan Ministries. It is the hope of the planners that this event will facilitate the flow of information between neighborhood residents and those who are making decisions about the future of development in the neighborhood. Concerns have been raised that not enough intentional planning for low– and moderate–income housing is occurring, and that a more coordinated effort in developing the neighborhood needs to take place. Confirmed panelists include City Councilman Joe Cimperman; Terri Hamilton Brown, Executive Director of the Cuyahoga Metropolitan Housing Authority; John Wilber, Executive Director of Ohio City Near West Development Corporation; and Cuyahoga County Commissioners Tim McCormack and Jimmy Dimora. Other officials have agreed to be present, including Cleveland Planning Director Chris Ronayne; Stephen Strnisha from Cleveland Tomorrow, Jim Kastelic, Deputy Director, County Planning Commission; and Executive Director of the Flats Oxbow Association Jim Pressler. Rebecca Rocco, chair of the coalition–planning group, articulated the goal of the event by saying, "A strong community involves the hopes and dreams of all its members." The Rev. Allen V. Harris, pastor of Franklin Circle Christian Church, commented, "All too often it feels that forces above and beyond us are making countless decisions that may or may not take into consideration the very real desire to have low– and moderate–income housing balancing the higher–end development happening in Ohio City. This event will help connect all the players." No preregistration is required. Refreshments will be provided. For more information, contact Cathy Saegel, St. Malachi Center, at 216–771–3036 or Allen Harris (e–mail) AHarrisCLE@aol.com. * * * * * * * * * * * Malachi Mart Needs Your Help Ohio City's Open Air in Market Square has been described as "a crowd that shows up each Saturday" during Cleveland's (supposedly) warm–weather time of the year to experience our city's only urban outdoor market. Open Air in Market Square (across the street from the West Side Market at Lorain and West 25th Street) plans to feature a mix of musical performance, and the sale of art, craft, and retail products. Ah, retail – bringing to mind our very own Malachi Mart discount store. Yes, the Mart would like to be a part of Open Air in Market Square and make some of its bargains available to the greater community. So we need volunteers who have a free Saturday or two, and are willing to transport some merchandise, set up a table, arrange a display, and sell goods – and, on the flip side, pack up, clean up, and count the money afterwards. It's nicer to work as a team, so we hope that several willing, good people will be able to donate their time and skills to making this venture a good thing for Malachi Mart, and have some fun doing it. If you are an organizer, perhaps you would like to coordinate and oversee the Mart's participation in this open–air market. We hope to reserve a space for the Mart on five of the fifteen available Saturdays between May 18 and August 31. For further details, and to volunteer, call me at Malachi Mart during store hours – Wed, Thurs, Fri, Sat 10 to 5, Sun 10 to 1:30 – at (216) 621–1988. Thanks and I hope to hear from you soon. — Bonnie Mar (Bonnie is the Manager of Malachi Mart.)
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