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* * * * * * * * * * The Malachi File In writing about the controversy over Malachi Mart, I was wrong about something. I wrote that it would eventually blow over. Now, after six months, that doesn’t seem like it is going to happen any time soon. It’s been one of the biggest debacles I can recall in my almost 20 years coming to Malachi’s. Another item in this month’s Communio, this one by Helen Brinich. Another month gone by without anything said by the Center management. Another month without any action or inquiries on the Community’s behalf by Community Council. Maybe in January, I’m told. By this time, the questions on my mind have moved beyond the firing of Bonnie Mar as manager of the Mart. I continue to wonder how the Mart is doing, but also wonder about the complete silence on the matter by the Center. This is not good for any of us. They say it results from the need for confidentiality about Bonnie’s termination, but it seems to me there are things they can say to the Community at this point about the Mart that have little or nothing to do with Bonnie. If the Center is going on the advice of legal counsel – which we don’t know, of course, because they haven’t said anything – maybe it’s time for them to get a second opinion. I for one am not asking them to reveal details about Bonnie’s personnel file, but rather to say something about what is going on the Mart, and say it to the entire Community. Lack of communication was an issue at the time Bonnie was fired, and it’s becoming a bigger issue. The problem is, silence leads to three possible conclusions: 1) that the Center management is doing the best they can in a very difficult situation; 2) that there is an arrogant or dismissive attitude toward the Community, particularly toward some of it’s longest-standing and most active members, or 3) that the Center has something to hide. As long as two of those conclusions are even remote possibilities, this will remain a destructive situation. Some may be inclined to blame the messenger, but from the many items we’ve run in the Newsletter and in Communio, I cannot recall one that was supportive of the Center in this matter. But I have picked up loud and clear that my comments here, and the comments of others, are not welcome in some quarters. Putting it in spiritual language, one could say that it is our calling to provide this forum for whoever chooses to use it (including ourselves), but it’s simpler to say that this is just what we do. So here are a few unwelcome suggestions that just might help to bring this unhappy situation to a close:
It’s time to end this thing, folks. Let’s start turning the page. It’s time to end this thing, folks. Let’s start turning the page. Thanks to Helen Brinich, Joe Kapitan, Peter Toomey, Chris Schenk, Steve DeJohn, Gary Pritts, the Mancusos, Syndie Eardly, Michael Moore and Frank Schiros for the material for this issue. The next Communio will come out on December 22nd with a deadline of December 8th. — Dan Alaimo * * * * * * * * * * To Communio I have been motivated to once again express my sentiments about the management of the Mart. Dan Alaimo was absolutely right when he wrote in last month’s Communio that the Mart’s books should be open to public inspection. Not only the books, but the procedures of the Board of Trustees should be publicly disclosed. Was there a consensus of the whole board on Bonnie’s firing or was it somehow manipulated? I agree whole-heartedly with Dan that the Community is entitled to know these things. The Center and the Mart owe their very existence to the vision and hard work of Community and Parish members. We have contributed thousands of hours of work to keep them functioning. Many of us don’t want to stand quietly by as we see this good work unraveling. The Community Council has staunchly maintained its head-in-the-sand position. For all the fuss that has been made, nothing has been done to enlighten us as to why the change was made. Certainly nothing has been done to ease Bonnie’s pain. The recent drop in collection revenue is certainly connected to the deep dissatisfaction felt by the congregation in how this problem has been mismanaged. I don’t see any opposition between the pursuit of justice and the Christian formation of our children. It is entirely proper that the Community should assign the highest priority to the education of our young people in Christian principles. An increased focus on families and an investment of support to our children was a necessary and laudable improvement in the assignment of our resources. All the more reason to set an example of dedication to social justice beginning right here in our own community. Honesty, forthrightness, compassion, fortitude are virtues that are taught better in practice than in theory. Honesty, forthrightness, compassion, fortitude are virtues that are taught better in practice than in theory. —Helen Brinich * * * * * * * * The Needs Of The Flock In the 10/27 issue of Communio I read Dan Alaimo’s suggestion that the CSM membership take a more constructive approach to the issue of sexual abuse by clergy members – namely, advocating the ordination of women and married persons. I also believe our support for change is needed because the current sex abuse crisis is only one facet of a much larger problem facing the Catholic Church, its clergy and members. The Autumn 2002 edition of Notre Dame Magazine contains a feature article by John Monczunski titled "The Priesthood in Peril." Here are some sobering statistics quoted by the author:
Simple math tells us that these facts should be very troubling to the U.S. Catholic leadership as well as the Vatican. John Monczunski sees two possible outcomes:
Faced with this crisis, I can make no sense of the Vatican’s stubborn resistance on this issue. The Church’s staunch support of a single, male priesthood is based on historic precedent – a precedent which may have made sense to many in its original cultural context (the patriarchal Jewish society), but is no longer applicable. While the factors which created the current crisis are many, its continuation in the face of viable solutions is self-inflicted. I find myself wondering how Jesus would react to this issue. I think of the many instances in the Gospels where his ministry put him at odds with the religious/political traditions of his culture, much to the chagrin of the Jewish leadership of his day. Healing the sick on the Sabbath and kicking the moneychangers out of the Temple were a clear message that the traditions of men are secondary to the priorities of God’s work. I imagine that he would have a problem with a church leadership that is apparently more concerned with the demographics of its shepherds than with the needs of the flock. I imagine that he would have a problem with a church leadership that is apparently more concerned with the demographics of its shepherds than with the needs of the flock. —Joe Kapitan * * * * * * * * Spammed By God? (Headline used by permission. Peter Toomey coined the phrase in a recent e-mail. He holds the international copyright on this intellectual property. Note that I am not speaking on behalf of the Communications Committee or the Community in this article, but expressing my own opinion, which I know many agree with, but surprisingly, not many of the committee chairssome in the community do not. – D.A.) We wuz robbed. Several weeks ago, shortly after we put the last issue of Communio to bed, we became aware that the Diocese of Cleveland "harvested" e-mail addresses from our web site in their effort to launch a new e-mail newsletter. This is done by using a special software program that goes into specific web sites, identifies e-mail addresses and pulls them back across the internet to the harvester. It is a method used chiefly by spammers, the junk e-mailers who are among the lowest of the low-life on the internet, selling investment schemes, pornography and other scams. While I have no quarrel with the Diocese setting up an e-mail newsletter and think it is a good idea, I take extreme exception to their method of obtaining the mailing list. While I have no quarrel with the Diocese setting up an e-mail newsletter and think it is a good idea, I take extreme exception to their method of obtaining the mailing list. It’s a case where the end doesn’t justify the means. At St. Malachi’s, we have several e-mail lists. We take the privacy of those on the lists extremely seriously, and will not even (intentionally) send material intended for one list to another. We obtained the list by a sign-up during re-commitment, where members chose to be on the lists. In the parlance of the internet, it is an "opt-in" list. (And by the way, you can get off the lists any time by simply replying to Dolores Sullin, who does a great job of maintaining them.) In contrast, the Diocese took the e-mail addresses from our web site and, after an initial warning e-mail, began sending the newsletter. No choice was offered, although recipients could get off the list by clicking on a link at the bottom of the newsletter. Some with limited internet or e-mail experience might have trouble navigating this procedure. This is an "opt-out" mailing list. Let me emphasize something important: this is legal. When I complained, I was told my e-mail address was on a public web site and what the Diocese did was legal. Interesting response in this time of crisis in the Church – one would hope their concerns would go beyond simple legality. But they are right about it being legal. However, it is debatable whether it is moral, and in that debate, I am firmly on the side of those who say it isn’t. If I could make it illegal, I would. Let me go farther: I think the Diocese’s action was despicable. Harvesting e-mail addresses like this is less wrong than the sexual abuse scandal it is involved in, but bad enough to be mentioned in the same sentence, which I have just done. I also have a concern that some people who received the Diocese’s e-mailings may think we gave out their e-mail addresses from our other lists. By now, you know we didn’t. But it’s the kind of thing that reflects badly on us, as well, because there are many who sell their e-mail lists, regardless of their promises to keep them confidential. This kind of harvesting happened once before under my watch on the Communications Committee, and I was on the phone long-distance that same day letting the perpetrator know of our displeasure, and obtaining assurance that they would never do it again. The current committee chairs are looking into the situation. Some of us received multiple e-mails from the Diocese. Because of all the writing I have done in Communio on internet-related subjects, often using my various personal e-mail addresses as examples, I received five copies. That would make four times that I would have to go out of my way to get off the list for the extras; five since I refuse to receive it this way on principle. Eventually I will go back to the Diocese’s web site and sign up voluntarily, but not for awhile. Some of us did more. For instance, see Peter Toomey’s response, which follows. I recommend that, if you get too much junk e-mail and feel strongly about the Diocese obtaining your address in this way, you write a similar complaint, and it doesn’t have to be as detailed as Peter’s. You can send it to rtayek@dioceseofcleveland.org. And you know what, because I’m including this address here, it will eventually go on our web site, and if they ever do it again, this person will get spammed too. — Dan Alaimo * * * * * * * * Toomey Strikes Back (An e-mail message sent by Community member Peter Toomey to the Diocese of Cleveland, objecting to the Diocese obtaining his e-mail address by harvesting our web site. Again, used by permission.) From: Peter E. Toomey To: List Keeper <DioceseofCleveland-feedback-73@lb.bcentral.com> Cc: Bob Tayek <rtayek@dioceseofcleveland.org> Sent: Monday, November 11, 2002 12:53 PM Subject: Remove From Catholic Diocese of Cleveland E-newsletter I object to: 1. Your mining the Community of St. Malachi web site for my name 2. Your opt-out method of sign-up. 3. Your method of requesting opt-out – asking me to log on, link up, and then do whatever steps are required at http://lb.bcentral.com/ex/sp?c=9351&s=238B203F31ED1648&m=73 Because: 1. I don’t like being spammed, even by God. That you pulled my address from a publicly-available source is no excuse. That’s the way the scam artists and pornographers get it too. My Church should be better than them. 2. You foisted the burden onto me by assuming I’d want your product (regardless of how well intentioned). Although it wouldn’t have changed my opinion about number 1, at least you’d have offended me less if you’d mailed the first issue under a cover that said "this is available if you want, go to (insert address of web page) to subscribe." i.e.: Allow opt-in, don’t force me to opt-out. 3. You should do the work: allow a simpler "Respond to this e-mail with Subject Line: ‘Remove’." So, now: Please remove both of my e-mail addresses from your mail list. Then say three Hail Marys. And sin no more. Please remove both of my e-mail addresses from your mail list. Then say three Hail Marys. And sin no more. Sincerely, — Peter Toomey* * * * * * * * Safety Of Our Children Must Come First (Chris Schenk forwarded this press release to us. Thank you Chris!) As they meet to approve norms addressing clergy sexual misconduct, U.S. Bishops must remember that their first responsibility is to protect the children of the Church, said Sr. Christine Schenk, executive director of FutureChurch, a Catholic organization based in Cleveland. "We think the best way to do this is to include parents, lay professionals and victim advocates in assessment of allegations about clergy sexual abuse and decisions about suitability for ministry," she said. "In the past there were no procedures for removal of priests who had insufficient evidence for civil prosecution though the weight of the data raised serious doubts about the wisdom of allowing them to continue in ministry. The new norms allow for the removal of such an individual and this is a step in the right direction." "Due process for accused priests is important because there are cases of false allegations," said Fr. Louis J. Trivison, FutureChurch co-founder. "The norms clarify the procedures for protecting the rights of accused priests, which is a good thing," he said. "However to restore credibility, the Bishops will have to fully empower the lay review boards or it will look like we are back to business as usual. For decades bishops protected fellow clergy at the expense of innocent children. This must never happen again." Neither should bishops or the Vatican scapegoat homosexual clergy as a way of diverting attention from their own culpability Schenk said, citing experts who say that healthy gay priests are no more likely to violate celibacy promises than healthy straight priests. Instead the bishops must accept responsibility for the consequences of a closed clerical culture of secrecy which allowed such abuses to continue without the knowledge of civil authorities or lay Catholics. "We plan to ask our members and all faithful Catholics to become proactive in their dioceses in assuring that the lay review boards have real authority so that the new norms are implemented," said Schenk. "We want an annual public accounting to all Catholics in each diocese about the number, disposition, and costs of handling allegations. We must expect our dioceses to be accountable to us for how our money is spent or we are not being responsible stewards." Ultimately, bishops must heed the voices of lay people and include them meaningfully on all levels of church decision making. But according to Trivison it must not end there: "Ultimately, bishops must heed the voices of lay people and include them meaningfully on all levels of church decision making." "Polling data shows that the nations Catholics are deeply troubled by the steady decline in the number of priests," said Fr. Trivison, a retired priest from the diocese of Cleveland. An already grave shortage has been exacerbated by the removal from active ministry of scores of priests being investigated for sexual misconduct. "Once bishops begin to listen to lay people in earnest, they will have to confront issues that church officials have long refused to discuss," said Trivison, "For a long time lay people have been crying out for church structures that are more inclusive and more pastoral – and they have not been heard. They have been crying out for real dialogue on issues such as priestly celibacy and the ordination of women – and they have not been heard." "Catholics know that the priest shortage has already compromised the regular receipt of the Eucharist in many parts of this world, as well as in our own country," he said. "They also know that there is no shortage of vocations among women and married men who are experiencing a call to ordination." FutureChurch advocates for the preservation of the Eucharist by opening the priesthood to all the baptized. The organization has called for its members and other concerned Catholics to wear green ribbons as a sign of hope for healing and renewal in a broken church. (FutureChurch, based in Cleveland, Ohio, is a U.S. coalition of 5,000 parish based Catholics striving to educate about the seriousness of the priest shortage, the centrality of the Eucharist (Mass) and the inequality of women in the Catholic Church. FutureChurch makes presentations throughout the country, distributes educational and informational packets and recruits activists who call on Catholic leadership to open ordination to all baptized persons who are called to priestly ministry by God and the people of God. You can write FutureChurch at 15800 Montrose Avenue, Cleveland, OH 44111-1804; call them at (216) 228-0869; fax them at (216) 228-4872; or send them an e-mail at info@futurechurch.org. You can check out their website at www.futurechurch.org.)* * * * * * * * An Open Letter To The Bishops Of The Local Churches In The United States (This letter was written by Fr. Bill Shannon, professor emeritus at Nazareth College in Rochester, N.Y., on July 21, 2002. This response came after the meeting of the United States Conference of Catholic Bishops, where bishops met to discuss the church’s policy regarding instances and allegations of sexual abuse by clergymen. A copy of the letter was given to Dan Alaimo by Steve DeJohn. Thank you Steve. Our thanks also to Dolores Sullin for typing up the hardcopy and e-mailing it to our editors.) I saw you on television on June 14, 2002 in Dallas when you listened to talks by victims of sexual abuse and also by well-known lay leaders. It must have been a difficult morning for you. It surely cast you in an unaccustomed role. I must say that it was a unique ecclesial picture: to see the ecclesia docens turned for the moment at least into the ecclesia discens. I suspect there are many people who believe that it might well be a good experience to continue for future meetings of the USCCB. Indeed, it was your willingness to listen at the Dallas meeting that emboldened me to write this letter to you. I write to you as a priest of the local church of Rochester. I was ordained 59 years ago. During those 59 years there have been exhilarating moments: times of great excitement in the life of the Church. In 1943, the year in which I was ordained, Pope Pius XII issued the encyclical Divino Afflante Spiritu, the magna carta of contemporary biblical studies. This encyclical swept aside the anti-modernist straight jacket placed on Catholic scripture scholars at the beginning of the twentieth century. Scripture studies took on a new life, as Catholic biblical scholars were able to make use of historical-critical methods to achieve an understanding of the sources, modes of expression and cultural context of the biblical text. Many of us found it an exciting time, as we moved from proof-texting (whereby we used scripture to prove conclusions already arrived at) to reading the sacred text in order to open our minds and hearts to what the Word of God was saying to us as it comes to us in fragile human documents. Reading the Bible became a joyful experience, as the sacred text opened up new and challenging insights into the meaning of Christian life and discipleship. Then in the early part of the 1960s came the wonderful, exciting time of good Pope John XXIII and his Council. The Council brought us a new and exhilarating understanding of the Church. The years of the Council and the decade or so after were years of growth and new understanding. And because most of my ministry as a priest was spent teaching theology at the college level, I had the opportunity and responsibility of studying the documents of the Council and teaching them and lecturing about them. Those documents affected the way I taught. They moved me from the theological rigidity, in which I had been educated (which believed that all theological questions had long ago been settled), to an open-minded vision of theology that saw it as a task always in process, never fully completed, in constant need of rethinking and rearticulation. The Council offered a new vision of the Church. One of the important perspective-giving directives emerging from the Council was its insistence that, when we think of the Church, we think first of the baptized rather than the ordained. It is baptism that makes all of us – bishops, priests, deacons, lay persons – disciples of Jesus Christ. Orders does not make us any more fully disciples of Jesus; it does give the ordained a responsibility to minister to all the baptized, including ourselves. One of the important perspective-giving directives emerging from the Council was its insistence that, when we think of the Church, we think first of the baptized rather than the ordained. The Council brought us back to a very ancient understanding of the local Church. It is in the local Church that the reality of Church is realized. "The Church of Christ is truly present in all legitimate local churches of the faithful which, united with their pastors, are themselves called churches in the New Testament" (LG, 26). Lumen Gentium also made clear the important role that is yours in the local church, a role that comes to you with your ordination: "Bishops govern the particular churches entrusted to them as the vicars and ambassadors of Christ" (LG, 27). The last years of the 1960s were also, in their own way, interesting and exciting times. On July 29, 1968 Pope Paul VI issued his long-awaited encyclical on birth control. The publication of Humane Vitae touched off reactions that ran the gamut of human emotions from joyful acceptance to defiant rejection, with all possible reactions in-between: incredulity, anguish, silence, indifference, grim acceptance. Perhaps never before in history had a papal document been greeted with such widespread anger, bitterness and disbelief – not primarily from those outside the Church, but from loyal members within the Church. In fact the editor of The Christian Century wrote: "The reaction of Roman Catholics to Pope Paul’s encyclical is so strong that Protestants have no need to overreact to it." (August 14, 1968). The Catholic reaction was so strong because two years before the encyclical’s publication word had leaked out that "The Birth Control Commission" (as it was popularly called) – that had been set up by Pope John XXIII and augmented by Paul VI – had by an overwhelming majority recommended to the Pope that the Church’s teaching on birth control could and should be changed. The encyclical was doomed to an unhappy and unpopular reception. A large number of Bishop’s Conferences throughout the world issued statements about Humane Vitae. Some called for full acceptance of the encyclical, while expressing a pastoral sympathy for those who experienced difficulty in accepting the document. But other Bishops’ Conferences made clear that the encyclical embodied non-infallible teaching and, therefore, as the Scandinavian Bishops put it: "Should someone…for grave and carefully considered reasons, not feel able to subscribe to the arguments of the encyclical, [that person] is entitled, as has been constantly acknowledged, to entertain other views than those put forward in a non-infallible declaration of the Church." (N.C. News Service, October 24, 1968). There is no indication of Pope Paul VI reproving those Episcopal Conferences that expressed the right of conscience to differ from the teaching of the encyclical. Indeed, in a letter to the Congress of German Bishops on August 30, 1968 the Pope expressed the hope that "the lively debate aroused by the encyclical [would] lead to a better knowledge of God’s will." (N.C. News Service, September 7, 1968) Note that the Pope makes the debate aroused by the encyclical, and not the encyclical itself, the basis of this hope. I mention Humane Vitae and the reactions to it in such detail, because at the Dallas meeting you expressed the need of getting the recognitio from Rome for the "Norms" you agreed upon to deal with cases of sexual abuse. I want to make the obvious point that these bishops’ conferences that commented on Humane Vitae did not seem to see any need to ask for a recognitio from the Vatican before or after they issued their pastoral statements. The last decades or so have been, it seems to me, interesting but ambiguous years. We have seen the laity come forward in unprecedented number to become actively involved in the life and mission of the Church. We have seen the wall of separation between priests and laity broken down as we all worked together living out our common baptism. We have seen the wall separating us from other Christian Churches torn down as we entered into ecumenical efforts to remove the scandal of our separation from one another. I say these years have been interesting, but ambiguous. They have been ambiguous because, as time went on, slowly and deliberately, it seems, the walls between priests and the laity are being put up again. The Instruction on Certain Questions Regarding the Participation of the Non-ordained Faithful in the Sacred Ministry of the Priest confine the priest within the sanctuary and the laity ("non-ordained faithful") outside it. The years have been ambiguous also, in that the walls of separation between us and the other Christian Churches seem to be once again being put back in place. Dominus Iesus was a disheartening document. I write to you, Bishops, because I want to express my concern that the American bishops seem to me to be silent cooperators in this process of once again recentralizing the Church. I write to say that I believe that the body of American bishops have acted more as delegates of the Vatican than as the vicars of Christ that you are in your local churches. I do not understand, for example, why you did not insist on your right to approve of translations of the scriptures to be used for liturgy in the churches of the United States. I have heard that, when the late Cardinal Hume led you in a retreat at Collegeville a few years ago, he offered you some wise advice: "Stop looking over your shoulder at Rome." If he did not say this, I suggest it could well be said now. To put my question in the frankest way possible: why is it that the American bishops, all vicars of Christ, have been unwilling to stand up to Rome on issues that are of vital importance to the Church in America? Specifically, why do you feel it necessary to seek a recognitio from the Vatican for the norms that will be used by the American Church in dealing with the sexual abuse that is after all our own problem as the Church in America? To put my question in the frankest way possible: why is it that the American bishops, all vicars of Christ, have been unwilling to stand up to Rome on issues that are of vital importance to the Church in America? I want to say, though, that the issue of sexual abuse by priests and the cover-up by some bishops open up wider and deeper ecclesial problems. The Church is being called today to a new vision of what it means to be "church. The Church is being called to strive to implement once again the unrealized vision of the Second Vatican Council. Bishops, you don’t have to be told that priests are being worked to death, as you try to make the Eucharist possible in more parishes than you have priests to minister. Are we on the way to becoming a Church without the Eucharist? If so, why do we, despite the priest shortage, still refuse even to consider other options? Why haven’t the bishops been more pro-active in calling for at least more dialogue in the Church on widening the pool of possible candidates for the priesthood? The vast majority of American Catholics want us to consider all possible ways of preserving the Eucharist. And still we are simply expected to be quiet when the possibility of changing the law of celibacy or of talking about the role of women in priestly ministry are proposed for discussion. I suspect that many of you realize the weakness of the arguments that are used for refusing even dialogue on these issues. Again, to speak in the frankest way possible, I must say that, while I have great admiration for some bishops (my own included), the body of American bishops have, in my opinion, all too often failed the laity and priests of this country. You have been silent and submissive when we wanted you to speak for us. I realize that it is not an easy thing to be a bishop in today’s Church. It is a big burden and responsibility that you bishops carry. And I don’t envy the position you are in. I believe the priests and laity are quite aware of the difficulties you are constantly called upon to deal with. But I also believe that there are huge numbers of priests and laity who are eager to work with all the bishops in making the Church what many of us thought it was going to be in the wake of the Second Vatican Council. But we do not want to sit idly by while that Council’s vision is being dismantled piece by piece, as seems to be happening today. Please listen to us – your priests and laity – and lead us in new directions that will bring the Gospel to life in our time. —William H. Shannon (If you would like to contact Fr. William H. Shannon, his address is 4095 East Ave. Rochester, NY 14618; or you could e-mail him at wshanon@ssjrochester.org.)* * * * * * * * An Evening With Shair I spent election night eve in Columbus with Shair Ali, of the Somali refugee family that St. Malachi sponsored in 1997. I became very close to Shair and his family when they lived in our house for 6 weeks. Shair is living in Columbus, Ohio; his wife Medina and children are in Seattle, Washington. Shair now has a 2nd wife, Nadifo (Islam allows men 4 wives). He has a nine month old daughter with Nadifo (Hawo, which means Eve) and another on the way. Shair drives a cab and works long hours. We started our evening at one of the many Somali restaurants in Columbus – over 25,000 Somalis live in Columbus. He asked about many St. Malachi people. "How is Kay Vine? And her daughter Johanna? And Jacob, is he still a small boy? And the old President, what was his name?" "Paul Kunkel," I said. "He is tough. Very tough," Shair recalled, "tough" meaning "smart." Eventually the conversation turned to politics. "Do you support a war with Iraq?" I asked. "No," he responded without hesitation. The conversation progressed. Shair shared opinions on Bush’s war on terror. "The CIA knows very well where bin Laden is. They knew when he went to Pakistan to get his kidneys cleaned. They knew when he went to Yemen to get his kidneys cleaned. They just don’t want the music to stop." "What do you mean they don’t want the music to stop," I asked? "If they kill him, then Bush won’t be able to convince the American people that Iraq should be invaded. They want bin Laden alive." If they kill him, then Bush won’t be able to convince the American people that Iraq should be invaded. They want bin Laden alive. After dinner, Shair took me for a tour of Northeast Columbus. He drove me through Easton Mall, a new shopping area. "Four men own this mall. One of them is movie star Arnold Schwarzenegger." He drove through the unique shopping area, showing off its gleaming stores. He pointed to a magnificent hotel. "This is the only Hilton in Columbus. When the Somali Warlords come to town, this is where they stay." We continued along. He pointed to a new Nordstrom. "That store sells a pair of shoes which cost $10,000," he explained. I was amazed. I recalled just 5 years ago when I showed Shair a Wal-Mart, I saw his amazement. He had never before seen so many things to buy. We went to a Starbucks inside a Barnes & Noble bookstore, a gorgeous two-story structure with 30-foot ceilings, beautifully appointed. Shair first visits with several Somali men who are having coffee. They speak in Somali. It is a Somali custom for men to socialize in the evening. Shair introduces me to the men. Whenever he introduces me to his Somali friends, he tells them the story of St. Malachi and how we helped him. He continues to be very grateful. Privately, Shair then tells me about these men. One of them is Hassan, owner of a Somali money transfer business, a "hawala," which was shut down by the FBI last year because of alleged al Qaeda connections. You may have seen the Page 1 Plain Dealer splash last year hailing this government effort to cut off al Qaeda’s finances. You probably missed the page 14 article in August about the FBI unfreezing Hassan’s funds and allowing him to resume operations. There was no official admission from the FBI that they "screwed up." Shair explained that Hassan recently negotiated for a modest sum to cover his back rent while he was shut down in exchange for his agreement to not sue the government. As Shair was dropping me off at my motel, he called me back to the car. "Gary, tell me, what size clothes do you wear? There is a store here, I can buy clothes very cheap, very good clothes; I want to get you some." I gave him my size. "And your children?" I gave him Gary Jr. and David’s sizes. "And Stephanie?" I gave him her size. We hugged good-bye in the traditional Somali fashion. —Gary Pritts * * * * * * * * Letters From The Mancusos (We’ve received two more letters from the Mancusos, who with the support of both the Parish and the Community, and with baby Rachel in tow, are training for missionary work in Latin America. You can read their letters by going to www.stmalachi.org and clicking on the Communio archives; the letters appear in the September, and October issues. Al, Beth, Rachel – may God bless you!)
21 October 2002 Another 2 weeks has flown by and it is time for another update. The weekend of Oct. 4,5,6, we went to NYC because we were on our way to Maryknoll, NY for a week-long session. We stayed at a Franciscan parish in Harlem. The building was huge and used to be a convent. The Church was gorgeous. It was built by Irish immigrants in the late 1870’s. It was in a bit of disrepair, but very stately, nonetheless. When we arrived there we dropped off our stuff and we went to mass. It was the feast day of St. Francis of Asissi. After mass, we were invited to a dinner in celebration of the feast day. At mass on Sunday there was the traditional blessing of the animals. Some of the animals were two very large white Pyrenees Mountain Dogs, a goldfish, a turtle, and a rooster. The rooster kept on making noises so we were hoping for a cock-a-doodle-doo, but that never happened. Al’s sister, Eleanor, happened to be in NYC that weekend, so we got to visit with her a little bit. Of course she was astounded that Rachel had actually gotten even cuter. We went to Central Park and out to dinner. I was also able to see an old friend, Sean, while we were there. The week in Maryknoll was called the "Collaborative Formation" because there were missioners from Maryknoll, Missioners of Africa, and Scarborough, Canada – and us. It was great to meet other people preparing for mission. There were 3 other families preparing, with 3, 3, and 4 children, respectively. It was great to talk to other couples about our mutual concerns of health, safety, family support, stress and generally counter-culture endeavors. The workshops themselves were great. The first 2 days were on cross-cultural adaptation and culture shock. We looked at the different phases of culture shock ("Wow, everything is great!" – "Why can’t I even get to the market?" – "Doesn’t anyone in this country know how to do anything ‘right’?" – "Aah, I’m beginning to get it." – "Now which culture do I belong to?") We also did an exercise that was very illuminating. They broke us into 2 groups and each group had to learn its new "culture" (a set of rather arbitrary and convoluted rules, just like a real culture!). And then you had to go to the opposite group and see if you could function within it. My explanation is very insufficient, but I just want to say that it was a very worthwhile and enlightening exercise. I walked into the other "culture" and felt disoriented, confused, and humbled by my lack of knowledge about this new "culture." Gosh, I wonder what this was supposed to teach us? There was also a workshop on mental, emotional, and physical health and how to stay balanced and healthy in all three while overseas. Another workshop was on ‘focusing’ or listening to your body through meditation. We also had the opportunity to do Shibashi every evening, which is a lot like Tai Chi. That was great. We stopped back in NYC on the way home to see Al’s grade school teacher’s oldest son, John and my same friend Sean that we saw before. We must say that Rachel is an excellent traveler (just like her mommy and daddy). This week, back in Washington, D.C., on top of continuing to pray for the area’s safety with the sniper out and about, we delved into some more interesting topics. We had the second part of a series on the impact of our families of origin (out of the Al-Anon perspective, but looking at how it may apply to us) to get further insight into our own mental makeup. On Wed., at our volunteer site, we visited Mrs. Alberta to vacuum, dust, and help her with the internet. We were going to visit Mrs. Peterson, but she was not home. So we went back to the group home and worked in the garden. Thurs., I gave a presentation on Moses and his life as described in Exodus, Leviticus, Numbers, and Deuteronomy. It was fascinating to actually read his story in the Bible, something I had not done before. There are some very interesting things in scripture that do not make it into the Sunday lectionary. In the afternoon, we studied the social teachings of the Catholic Church, in particular, protection of God’s creation (environmentalism) and its implications in developing countries. On Fri. and Sat., we had all day workshops on Psychosexual Development and Health. With the current crisis in the Church, it is very important that everyone going into ministry have a healthy understanding of their own sexuality, as well as that of those they will minister to. It was fascinating. Being a couple miles from the politicians with their fingers on the trigger, having a baby playing at your feet, and loved ones in your prayers makes us very aware of decisions and paths that lie ahead for the U.S. There are families in Iraq with babies and loved ones too. All this intense training, as well as living on a stipend and in community, has added a bit of extra stress in our lives. Or rather, we have no less stress than any other career choice. We are learning to hone our communication skills and share our disagreements before they grow into something ugly. But like everyone else, we are far from perfect. We ask for your prayers as we continue to work towards a more perfect union. Also, we ask for your prayers for a violence-free resolution to the conflict with Iraq. Being a couple miles from the politicians with their fingers on the trigger, having a baby playing at your feet, and loved ones in your prayers makes us very aware of decisions and paths that lie ahead for the U.S. There are families in Iraq with babies and loved ones too. We do not want to compromise their lives in exchange for ours. Please pray for peace, starting in our families and ending in our world. You are in our prayers, Beth, Al, and Rachel P.S. For those of you who do not have our address and phone number here they are: Franciscan Mission Service 11 November 2002 Dear All, Well, we are going to be headed to Bolivia in January. This will be our mission assignment for the next three years. We will spend the first six months in language school in Cochabamba, and then we will be in Secaba for the remainder of our time. Secaba is a suburb of Cochambamba. There were a variety of reasons why we chose this assignment as opposed to the one in Juarez, Mexico. Our decision for where we are to live, first and foremost, is based on what’s best for Rachel. In Mexico, we would have worked in an orphanage for street children. These children are 7-15 year old boys. They do not have social skills. Because of this, we would not feel comfortable with these children’s reactions with and towards Rachel. God forbid, if we let Rachel out of our sight for two seconds and one of these children harmed her. We would be devastated. This is the main reason, but of course, we have others. And after we informed our directors, Joe Nangle, O.F.M. and Megeen White, they received a call from the director of the Mexico site saying the couple that is currently in Mexico said that Juarez is no place to bring a baby. If we had any doubt whatsoever, that sealed the deal! The site in Bolivia was best suited for us. We are not exactly sure what we will be doing as our permanent jobs. For the first five months, we will be in language school. For this period of time, we will be living with a Bolivian family where we will be forced to speak Spanish. Hopefully we will have a fairly good grasp of the language when school is over. We now have two weeks left of training. We will be commissioned on Sunday the 24th of November at 1:00p.m. We are excited that it is almost over, but on the other hand an additional two weeks of training would be helpful. Franciscan Mission Service (F.M.S.) has been very helpful in preparing us for what lies ahead. As of late, we have been researching Bolivia from A-Z. This has been quite interesting. We are in the process of organizing and deciphering all the material we have gathered. It is amazing all the literature you can find on the web. Check out this web site: http://www.boliviantimes.com . It is a weekly newspaper which is published in Cochabamba. It is in English. Two of the topics we have discussed in class in the past three weeks are Liberation Theology and History of Franciscans in Mission. Liberation Theology is most easily described as theology from the bottom up. Liberation Theology is also referred to as "Contemporary Theology." L.T. is based on the life we live as opposed to what we are told to believe, theologically speaking, from the Vatican. That is called "Traditional Theology," or more easily put, "a theology from the top down." Traditional Theology is deductive, whereas L.T. is inductive. Franciscans started doing missionary work in the early 1200’s. Initially they went all over the world with the Vatican’s blessing to convert people to Catholicism. This is not what Beth and I are going to Bolivia to do. We would not be comfortable with converting people. However, our witness as missioners may result in one person’s conversion. Besides, Bolivia is 95% Roman Catholic anyway. Franciscans are all over the world. When a Franciscan priest takes his final vows, he can leave to do mission work without any questions. Franciscans see this calling as a privilege, and they would not resist this calling. Beth and I are much the same. We feel it is our duty and our privilege to be overseas missionaries. St. Francis was a man who was ahead of his time. He went into hostile areas and was able to return. One of the most historic events occurred during the Crusades. The Crusades were used to convert people who were non-catholics. Specifically, St. Francis traveled from Assisi to dialogue with the Sultan of Egypt. At this time, Catholics were being martyred by Muslim for speaking their beliefs. Francis never shied away. He felt it was his duty to meet with the Sultan. Francis was also a bit lucky because this Sultan was a very wise man much like Francis. The Sultan believed devoutly in Islam, but he was open-minded enough to listen to Francis and quite possibly learn from him. Had he not, Francis would have become a martyr himself. Francis went not only to speak of Catholicism, but he desired to learn from Islam as well. Francis was quite impressed with how Muslims stopped whatever they were doing and prayed throughout the day among other things, and he wondered why Catholics did not do this. Francis was quite impressed with how Muslims stopped whatever they were doing and prayed throughout the day among other things, and he wondered why Catholics did not do this. Three weekends ago, we visited our friends Matt and Ursula in Philadelphia. They just moved into their current home three weeks before we arrived. The three of us had a terrific time there. We really didn’t do that much sight seeing other than visiting a museum that had actual mummies. We just relaxed at their home and ate some fabulous food, watched movies, and talked. Matt and Ursula took us to an area much like the Metroparks in Cleveland. As a side note, Ursula is a great cook. We can’t thank them enough for their kindness. Two weekends ago, it was crazy. We decided the Thursday night before that I would come home to Cleveland so I could get our ‘92 Ford Taurus registered and "e-checked." So after class on Friday, I took off for Cleveland. One third of the way into the trip, the transmission blew, and I was stranded on the Pennsylvania Turnpike. Thank God for the cell phone Tim sold us. It would have really sucked walking back in the dark and cold to the nearest exit. The car ended up being towed off the highway to a repair garage and subsequently it was towed back to Washington. I was lucky that mom had Triple A (AAA) Plus or our $54.00 tow would have been $354.00. Well, we asked around to find out how much it would cost to repair it, and it would have been nearly the cost at which we would have sold it in January. We then decided that we would give it to a car donation program and use it as a tax write-off. The very next day, my mom offered to meet us half way between Cleveland and Washington because we had planned on bringing home things that we no longer needed (summer clothes, bikes, etc.). We cannot thank my mom enough for her overly generous offer. I also want to thank my Uncle Ray (mom’s brother) for offering to ride with her because she would have had to drive it by herself otherwise. Being without a car is not that big of a deal. We now have had to change how we are getting to Maine for Thanksgiving and then to Cleveland for Christmas. Now, we are renting a car from D.C. to Maine, and, unfortunately Catherine, George, Carole, and Joël , we cannot drive back. We really wanted to stop and spend time with all of you. Maybe we could meet in Quebec City on a day when we are in Maine. Please e-mail us to try and arrange something. We will be back in Cleveland by the 21st of December at the very latest for about four weeks. All our time prior to that will be in Northern Maine. Beth’s mom has generously agreed to come to Washington to babysit for Rachel while the day care lady is away for a relative’s wedding in Hawaii. Rachel, Beth, and I are so blessed to have such caring families who have and will go out of their ways for their children. Please keep Rachel, Beth, and me in your prayers. These last two weeks will be very important. Please remember the O’Brien / Isabella / Muslin / Kilcoyne families as they grieve the loss of their mother / sister / grandmother. Mrs. O’Brien, who passed away Monday morning, was such a sweet and kind woman. What always impressed me the most about her was her kind heart, her joyful laugh, and her generosity. I was only her grandson’s good friend, yet she treated me just like one of her family. Peace, Rachel, Beth, and Al * * * * * * * * Prayer For A Sniper On Oct. 23, 2002, Washington D.C. was under siege. For three weeks, a sniper had been terrorizing the Washington D.C. area. He had already killed 10 people and injured three. Several hundred miles away in Cleveland, Ohio, I was on my way to my monthly book club meeting with a group of women and men from St. Malachi parish to discuss the writings of Diarmuid O’Murchu. Though eager and excited to attend the meeting, below the surface, I was ever conscious of the nagging reminder that my husband was in the danger zone. He had been in Washington D.C. for four days on business and was due to return the next day, driving out of D.C. in the morning across I-70. As usual, the book club discussion, while focusing on the topic at hand, also strayed often to subjects such as terrorism, Iraq, and the Washington D.C. sniper. On this particular evening, with the sniper still not identified, Barb Parkowski shared an e-mail with us requesting that people pray, not for the death of the sniper, but for his safe capture. The e-mail asked us to visualize the sniper sitting on the steps of a church, his gun in pieces around him, surrendering peacefully to the police. We were all touched by the image and by the request to pray for the sniper. At the end of our meeting, Sr. Marian Durkin asked us if we would be willing to stand in a circle holding hands, putting the sniper inside our circle and praying for him. At the end of our meeting, Sr. Marian Durkin asked us if we would be willing to stand in a circle holding hands, putting the sniper inside our circle and praying for him. We joined hands and Barb read the e-mail aloud. After a moment of silence, several of the people spoke what was in their hearts. We prayed that the sniper would be protected and caught without being harmed. We prayed that the police would not be harmed in this safe capture. We prayed that Jesus would put his arms around the sniper and let him know that he is loved. We prayed that he be transformed in some way through the love of Jesus. We prayed that someone would see something that would lead to the speedy capture of the sniper. We prayed that no one else would be harmed by the sniper’s bullet. We prayed that the victims whose lives were taken by the sniper would, in their heavenly presence, surround the sniper and let him know the true forgiveness that God freely offers to him. And, of course, we prayed for the police officers and FBI that they would be led by God to capture the sniper. It was a powerful moment of ritual and prayer, visualization and faith. Some 10 or 15 minutes after we had prayed, Sr. Marian Durkin announced that she would have to head home. "I want to go home and watch the news to see what time the sniper was captured." I smiled and joked with her about the certainty of her faith. At 5:30 a.m. the next morning, I awoke to my radio announcing the capture of the snipers at a rest stop along I-70. I thought I was dreaming as they detailed the arrest, a scenario that so completely answered our prayers. If I had given any thought to the eventual capture of the snipers, I could not have imagined anything less than a Bonnie and Clyde type ending; a bloody showdown with the snipers dead. The quiet, peaceful, without-incident capture of these two men seemed to me a miraculous moment of grace. I wondered, and wish I knew, at exactly what hour the snipers pulled into the rest area. Could it have been our prayers that guided them into what proved to be a safety zone for their capture? I am sure everyone around the country who responded to that e-mail – or were praying quite on their own for an end to the three weeks of terror – were probably wondering the same thing. Although I have long believed in the efficacy of prayer, these incidents only serve to strengthen my belief that prayer is more than a psychological panacea, but a rich and valuable resource for transformation and grace in our lives. —Syndie Eardly (Syndie Eardly is the Communications Director for the Cleveland Bar Association and a freelance writer. She has written for Ohio Lawyers Weekly, The Plain Dealer Sunday Magazine, and the Catholic Universe Bulletin. She can be reached by phone at (216) 228-6328, or by e-mail at sydeardly@aol.com.) * * * * * * * * Memo To Charlton Heston (The following recently appeared on Michael Moore’s web site, www.michaelmoore.com and relates to the reviews of "Bowling for Columbine" in this issue.)Wednesday, October 30, 2002 To: Charlton Heston, President, NRA From: Michael Moore, Winner, NRA Marksman Award Subject: Your Visit to Tucson Today in the Wake of Another School Shooting Dear Mr. Heston: When you showed up in Denver to hold your pro-gun rally just days after the massacre at nearby Columbine High School, the nation was shocked at your incredible insensitivity to those who had just lost loved ones. When you came to Flint to hold another rally in the months after a 6-year old boy shot a 6-year old girl at a nearby elementary school, the community was stunned by your desire to rub its face in its grief. But your announcement that you are on your way to Tucson today, just 48 hours after a student at the University of Arizona shot and killed three professors and then himself, to hold another big pro-gun celebration – this time to get out the vote for the NRA-backed Republican running for Congress – well, sir, I have to ask you: Have you no shame? I am asking that you not go to Tucson today. Do not cause any more grief, any more pain. Let the relatives and friends of the deceased mourn. Why show up to play the role of the bully, kicking these good people when they are down, just so you can prove that you have a right to your big, bad guns? These are not the actions of a once brave and decent man. They are the acts of a coward, as no man of courage would think of picking on his fellow citizens when they are so consumed with tragedy. These are not the actions of a once brave and decent man. They are the acts of a coward, as no man of courage would think of picking on his fellow citizens when they are so consumed with tragedy. Obviously, you couldn’t care less. Because to you, The Gun is supreme – and wherever it is used to kill multiple people (preferably at a school), there shall we find you gloating about some misbegotten right you think you have to own a device that is designed to eliminate human life. Well, Mr. Heston, this time I think you have crossed the line. I hope that your efforts as a gun supremacist – you are now, I understand, in the middle of a 12-state tour to help elect Republicans – backfire on you in the surest way that it can: total rejection of you, the NRA, and the candidates you back come next Tuesday. The American people have had enough. To the people of Tucson and the students at the University of Arizona, I am so sorry for the tragedy you have suffered, and I feel terribly sad that you will have to endure the sight of Charlton Heston and his gun nuts today. Take some solace in knowing that your fellow Americans by an overwhelming margin want tough gun laws – and that the day of obtaining them is not far away. There is one small way to make sure Heston and the NRA are stopped in their tracks – just check out the website of the man (http://www.grijalva2002.com/) they have come to Tucson to defeat. Let them pack their guns – we will pack the polls! —Michael Moore (Mr. Moore’s e-mail address is Mike@michaelmoore.com.)* * * * * * * * 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. Brother Daniel joins the good Padre this month in offering concise criticism of films playing around town. Both Brother Daniel and the good Padre wonder when they will see another review from Brother Lou or Sister Katie, or, for that matter, from anyone else. Padre Franco would like 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.) %%%%%I gave this film a five bell rating not because of it’s dramatic impact, but because it’s a cinematic essay on guns and violence. My initial reaction was to write this review in red as a metaphorical image of blood. What strikes home about instigator Michael Moore’s production is that it effectively brings to a conscious level the lunacy that is rampant in America today. Shambling, grubby Michael Moore is the only main character in this production and he examines America’s culture of fear as a root cause of gun violence in contrast to the sedate avoidance and incurious attitude of the national media. The outrageous statistics revealed in the movie shows that there are more gun deaths in the U.S. than in Afghanistan. Considering the annual average death toll in Canada (158) and in America (15,462) makes the contrast of death by guns almost unbelievable. Why do Americans kill each other in such numbers? In spite of acting as an agent provocateur, Moore admits that he cannot answer the question, but he does provide the framework for a national discussion. Moore tackles this complex subject with his signature irreverence. His use of Columbine gun victims gives a sense of immediacy to an important film of the times. His guerrilla style journalism provokes K-Mart into suspending the sales of pistol ammunition (if anyone is interested, check your local K-Mart). Moore tackles this complex subject with his signature irreverence. Moore’s interviews makes one wonder how many gun nuts are loose in this country. Moore managed a key interview with Charlton Heston, in his exclusive gated community, who offered answers that make you wonder if the NRA is manipulating this frail, aging man and if he’s even aware that he’s being used. Give it a shot – go and see the movie. P.S. Minutes after I had finished this review, my sister-in-law, who is a professor of nursing, called from Arizona and told me that a student of hers had been shot and killed by another disgruntled student. —Padre Franco (P.P.S.: We noted after Padre Franco sent in this review, that Charlton Heston was scheduled to make a pro-gun speech in Tucson, Ariz., just as he did in Denver and Flint, Mich., following their gun-related tragedies.) Bowling For Columbine %%%%Some movies are good, some are bad and some are merely entertaining. Very few are important. "Bowling for Columbine" is one such film. It is also extraordinary in that it is in turns uproariously funny, desperately sad and deadly serious. I was going to comment on how timely its release was, coming in the midst of the Washington-area sniper attacks. But the unfortunate truth is this movie would have been timely whenever it came out. People are constantly killing each other with guns in this country. The good Padre has told much of what you need to know. Here are some complementary observations. (By the way, I take one bell off for the quality of the film itself, which is shot in a rough, low-budget documentary style.) First the title, "Bowling for Columbine," refers to what the two killers did the morning before they murdered their schoolmates – they went bowling. After pondering all the easy answers provided by the experts in the media – the breakdown of families, violence in the movies, in video games, on television, etc. – Michael Moore suggests that maybe bowling was responsible. Given the unfathomable horror of the violence, and that youths in other countries like Canada have the same experiences without turning to murder, it seemed as good an explanation as any. The reality is, there are no easy answers. The title, “Bowling for Columbine,” refers to what the two killers did the morning before they murdered their schoolmates – they went bowling. Moore does suggest one reason why the U.S. is different from other countries in the frequency with which people shoot each other: a pervading sense of fear fostered by the incessant crime reportage of the local news and the rhetoric of the politicians on the national news. I note the irony that many of these same fear-mongers, NRA-defenders and death-penalty promoters are the same politicians endorsed by religious leaders solely because of their stance against abortion. It seems these people have a very narrow definition of "pro-life." While flaunting his NRA membership, Moore has come around to an anti-gun stance. But that is not the point of this movie. As Padre Franco points out, the real value in this film is in raising the question of why Americans are so intent on killing each other. Curiously, "Bowling for Columbine" has been given an R-rating. Yes, it shows violence – notably the security camera footage of the Columbine rampage – but it is in context, and it would be worthwhile for teens to see and discuss. "The MPAA continues its policy of banning teenagers from those films they most need to see," Roger Ebert wrote in his Chicago Sun-Times review of the movie. "What utopian world do the flywheels of the ratings board think they are protecting?" Not only do teenagers need to see this movie, but because of the humor and direct relevance to their lives, they will want to see it. “The MPAA continues its policy of banning teenagers from those films they most need to see,” Roger Ebert wrote in his Chicago Sun-Times review of the movie. There is one other unusual part of the movie I’d like to point out. Moore interviews many people, such as Charlton Heston, Matt Stone (one of the "South Park" creators), Dick Clark and others, often using his distinctive ambush style. But one of the most intelligent conversations was with Marilyn Manson, the rock star who is reviled by many, and who was a favorite of the Columbine killers. When he (some readers may need this prompt: Marilyn Manson is a man) is asked what he would say to the Columbine community, Manson responds that he wouldn’t say anything, but he would listen, which is something few have bothered to do. It is a point well taken. —Brother Daniel Punch Drunk Love %%%This is a tale of an odd romantic comedy with two main characters and two plot lines. I’ve come to the conclusion that even a mediocre movie can rivet your attention if a handful of unexpected quirks are thrown in and it’s packed with curiosities. "Punch Drunk Love" is like that but when you reflect on it, it’s an odd, haphazard, and inconsequential movie. The first plot line is about nerdy Barry Egan (Adam Sandler) who operates a struggling business manufacturing novelty toilet plungers. He’s a troubled adult who’s isolated, hen-pecked by seven sisters, and has no social life. Barry’s least mean sister introduces him to Lena Leonard (Emily Watson) who seems to be a font of patience and understanding. She sees something in Barry that nobody else can. However, the idea that a woman who seems to have her head on straight and feet on the ground would want a childlike significant other is just too much to swallow. Nevertheless, love follows in spite of the occasional expressions of repressed anger that surface in times of Barry’s stress. The second plot line is about an occasion when Barry, in a fit of loneliness, calls a phone-sex service just to talk to someone. The service uses the phone verification information to blackmail Barry and extort money out of him. There’s a message in this for any would be phone-sex callers, but it is an opportunity for Adam Sandler who has played weirdos for zany comic effect to show that he’s not just a comedian but can act when the occasion arises. —Padre Franco I Spy %%1/2"I Spy" is a take off on an old TV series of the same name that starred Bill Cosby and Robert Culp. It’s the salt-and-pepper genre of a white guy and black guy who team up to foil international terrorists. The difference is that it uses special gadgets of the 1990’s to dazzle us with effects – ho hum. Motor mouth Eddie Murphy plays a prizefighter on tour that’s enlisted by an intelligence agency to help recover a plane designed to be invisible. Owen Wilson, an espionage agent, who plays Eddie’s foil, is teamed up with him to facilitate recovery. The movie may take its title from the 1960s TV program, but it just the same old formulaic razzle-dazzle of the successful James Bond series. —Padre Franco
Spirited Away %%%%%"Spirited Away" is by Japanese filmmaker Hayao Miyazaki in the anime style of animation. It is about a young girl separated from her parents who is trapped in a bizarre spirit world. Ultimately she learns about herself, about friendship, about love and, in the end, rescues her parents. This was the best movie I’ve seen this year and the best one I expect to see as the movie studios roll out their big hitters for the holidays. I’ve yet to read a less-than-glowing review. It’s animated, and it’s that good. The movie has been dubbed into English under the supervision of John Lasseter, who is responsible for the wonderful movies from Pixar, such as "Toy Story." The Disney company has a hand in its U.S. distribution. Note that it is probably too scary for very young children, but is otherwise suitable for all ages. Hopefully it will be exhibited somewhere other than the Cedar-Lee, but for now – at least at the time I’m writing this – that’s the only place in Cleveland to find "Spirited Away" (as well as "Bowling for Columbine"). "Spirited Away" has many influences. Traces of "Fantasia," "Alice in Wonderland," "Beauty and the Beast" and the "Wizard of Oz," are all there, along with others I’m probably not thinking of. But this movie stands on its own. It weaves a wonderful story, teaches valuable lessons and wows you with its hand-drawn visuals. Don’t skip "Spirited Away" just because it is animated. —Brother Daniel Harry Potter and the Chamber of Secrets %%%%The second in the "Harry Potter" books series has been made into a movie, is now in theaters and is doing quite well, according to the first weekend’s box office reports. Is it good enough to warrant those millions of dollars? The answer, quite simply, is yes. Like the acclaimed books, it is highly entertaining to both children and adults, although it is probably too intense for younger kids. The background and plot of this movie have been reported widely, so I’ll keep to a couple of observations. First the movie does a nice job of adapting the book, although perhaps following it a bit too closely, with the result a running time over two and a half hours. One bell off for that. But in spite of the length, you might want to stick it out through the credits as there is a small bit of humor at the very end. The production is fantastic, the special effects are ample and appropriate, and the acting is quite good for this type of movie. In truth, I continue to debate my rating as the movie doesn’t feel its length. Plenty of laughs and action along the way. Second, there’s some significant social commentary going on here. While it is an American production by director Chris Columbus and accessible to us Americans, the British probably appreciate it more. The Potter series seems to start from the premise: what if a traditional stuffy, private English boarding school were populated by witches, wizards, ghosts, elves and other magical creatures. The magical folks, of course, look down on the "muggles" – regular people – providing a subtle statement on the British class system. This particular edition of the Potter series also addresses fascism and racism, with the bad guys wanting to purge the school – Hogwarts School of Witchcraft and Wizardry – of all who are not born from pure blood magical families. Shades of Nazis. One of the characters even looks like he would be more comfortable wearing a swastika. I don’t think I give away any secrets by reporting that the bad guys lose in the end thanks to the efforts of Harry Potter and friends. This particular edition of the Potter series also addresses fascism and racism, with the bad guys wanting to purge the school of all who are not born from pure blood magical families. Finally, in our context in Communio, some attention needs to be given to the theme of witchcraft that pervades the movie, and the entire series. Some will think differently and prefer to stay away, but I believe the Potter series is at worst harmless, and at best constructive in that it encourages reading, promotes positive values, and instills some recognition of the supernatural in this material age. This is the witchcraft of flying broomsticks, dragons and magic wands, and has little to do with the current fascination with Wicca and Satanism. In this age of e-mail and high-speed wireless everything, I particularly enjoy Harry’s favorite method of communication: sending messages by carrier owls. A recent book, The Gospel According to Harry Potter by Connie Neal, has been published talking about the Christian content of the series. To say J.K. Rowland had the promotion of Christianity in mind while writing the books is more than I’m willing to accept, but there are Christian elements throughout, and the values they promote are for the most part positive. —Brother Daniel * * * * * * * * Padre Franco Pontificates A Little God blessed us with an appreciation of strong, attractive, healthy bodies, brimming vitality, and a generous amount of hormones. Given these exciting attributes, one would expect society to maintain, with the help of balanced moral teaching, a balanced concept of relationship between a man and a woman. However, all the forces of power and wealth have captured these physical attributes along with the images of youthful icons to enrich themselves and alter sensible traditions. Almost all the movies I’ve reviewed in the past three years, including films with five bell ratings, have, as a matter of policy, a bedroom scene showing explicit sex. However, this media bombardment doesn’t stop with movies. On TV you get a Howard Stern, a Jerry Springer, a program called "Son of a Beach," and host of other programs explicitly promoting sex. Musical programming is part of the act by promoting a youth cult where singers display explicit sex with sensual postures and dress, and this is a bigger part of their art than their voices. Advertisements in magazines and newspapers almost always imply the sexual nature of humans – selling beer, tools, cars and whatever – by promoting explicit sex. Clothing and beauty product manufacturers have also captured the macho masculine and feminist attitudes regarding beauty of the body and promote explicit sex. Sex really sells over all other virtues and vices and the corporate mentality is aware of that. They’ve mastered the art of overcoming sensibility. So there you have it! It isn’t just movies; it’s the corporate media culture. Youth, healthy bodies, vitality, testosterone, macho masculinity, feminism, the arts and aging, are all under commercial lock and key. Goodbye sensibility, responsibility, values, integrity, and a philosophy of living for moral development and the action of achievement. Hello vulgarity, insensitive individuality, and intimacy celebrated as sexual Mardi Gras everywhere and anywhere. Nobody promotes the idea that sex is good, or adds that it requires a measure of responsibility. Nobody reminds people that all that movie romancing leads to births out of wedlock and, for young people, leads to a future of uneducated poverty. Nobody is suggesting that sexuality may be exciting, but it’s not the "only game in town." Instead we get, as an example, a pitiful political display by Attorney General John Ashcroft. He spent $8,000 of taxpayer money for drapes to cover up the exposed breast of the aluminum statue of the Spirit of America. Or we get a sexually inhibited Church promoting the rhythm method for fertile, married Catholic women even though only 3% of all fertile, married Catholic women use the method. Meanwhile, the Church keeps busy demoting contraception at the U.N., as well as in third world nations where 4 million children a year die of hunger, disease, lack of shelter and poverty. The likes of John Ashcroft and Church hierarchy are very careful to maintain a blind eye to the above mentioned social degradation by giving lip service to modesty. Families are urged to raise religious, moral, law-abiding children in the face of this cultural onslaught. The likes of John Ashcroft and Church hierarchy are very careful to maintain a blind eye to the above mentioned social degradation by giving lip service to modesty. John Ashcroft and the Church would do well to ignore tin breasts and rhythm systems and do something about cultural media garbage that delivers a distorted picture of what the real pleasure (not reel pleasure) of sex is about. John Ashcroft and the Church, with sincere intentions, could and should be the ultimate and formidable bulwark against nihilistic culture. I think I’ll go and watch a movie with sophisticated Cary Grant or down to earth Jimmy Stewart and forego the titillation of an explicit bedroom scene. —Padre Franco * * * * * * * * Making God Laugh (This was sent to me by beliefnet.com. You can’t laugh too much. – Luis Gutierrez, Editor.) You know how to make God laugh? Tell him your plans. —Author Unknown * * * * * * * *
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