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The Malachi File

Last month, in suggesting the need for paid staff to administer the Community of St. Malachi, former Council President Gary Pritts wrote something that really resonated with me. Bear with me as I quote Gary's article:

"We have an opportunity for the Community of St. Malachi to be a beacon for the Church. Our charter and structure grants our members and our Council a range of decision-making authority not found elsewhere in the Church. We can show others in our fractured Church the power of this model of lay empowerment. We are called to take steps to use these powers to make St. Malachi a better place than it already is."

Applause. Applause. Very well said, Gary.

We can and should be moving forward faster in many possible directions, whether in the neighborhood, in the group of area parishes we are close to (especially the Parish of St. Malachi), in the affairs of our nation, and of the world.

After a long column last month, I will keep my comments brief and simply repeat something I wrote toward the end (it was so long, some may have missed it). It's time for people to start considering whether they are being called to run for Community Council. I'd like to see experienced Community leaders come forward to help us start moving again in the direction Gary envisions. This means people who understand the Community's unique role in the local and universal Church, people committed to continuing the reforms of Vatican II, and people who know how to translate needs into action.

I don't think we need any long studies, but rather individuals with ideas for positive action, and the ability to involve others in it - people who will take charge and make things happen. That was largely the history that gave rise to ministries like Monday Nite Meal Malachi House, the Center, the Mart and - forgive me for not mentioning others - many more.

One plug for an important activity: Remember the Prayer Walk for Peace every Wednesday at 7 p.m. sponsored by the St. Malachi Social Action Commission. Meet at 7 p.m. in the parking lot on the south side of the church, then walk to Public Square with candles and lanterns for a prayer at 7:30 p.m. near the Soldiers and Sailors Monument. For information, call Fred Leonard at 440-331-8325, who says that all are welcome, including members of other area churches.

Special thanks this issue goes to Henry Speier for a thoughtful, positive and appropriate commentary on the all-too-long-running Mart controversy, and to Fr. Tony for an insightful and thorough explanation of the situation. I am very glad to see both articles. Also thanks to Ann Speier, Fr. Shannon, Jan van Lier, Mary Englert, John Lucic, Frank and Ginny Schiros, and Stephanie Pritts for sending in material. The next issue of Communio will be March 23rd with a deadline of March 9th.

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Over the years I have given a lot of Ken Wilber's quotes for reprinting in Communio. Here is another quote of his, this one regarding war. Before you read the quote I want to give some explanation of where I understand Wilber to be coming from. I also want to try to tie it all into our Catholic Christian tradition and the response we can all make as another war continues to loom.

As I understand him, Wilber writes that human consciousness is "developmental" in character. Evolution suggests that we physically developed from a crawling species to a species that walks on two feet. Wilber suggests that we have also evolved socially, emotionally, cognitively and spiritually (this idea reminds me of the phrase used in the Catholic Church, "The History of Salvation"). He suggests that over tens and hundreds of thousands of years we have painstakingly evolved or developed to where we as a species have well-developed social groups (beginning in adolescence), and for some, well developed egos and personalities (evident in some adults). Wilber suggests that while the development of the ego and personality is an important stage for humans, it is also a dangerous stage. He suggests that as soon as humans develop their egos/personalities, their next task is to either keep developing by transcending the ego/personality (rare), or to assertively or aggressively defend the ego/personality (common). Modern humanity's mistaken tendency, Wilber suggests, has been to spend way too much time defending and over-identifying with our egos and personalities by engaging in activities that make us feel "immortal," on our terms. One of the activities Wilber suggests humans use to make our egos/personalities feel "immortal" is war.

Wilber's quote, from "Up From Eden":

Aggression, in this sense, is property defense. Even in the animal world, aggression almost always occurs as a simple defense of territorial property. But man alone of all the animals has a property in his person, and thus a new form of aggression: man alone will lash out blindly to defend his egoic immortality status and "save face"...Each attachment, each property, whether internal as self or external as possessions, acts as a stick point or lesion in choiceless awareness that will fester with the stench of hostility. This lesion, this person/property defense...can fuel both oppression and repression, for one aggresses internally and externally to protect the person/property. 

"Christ died for your sins," means, "Christ died to his separate self so as to relieve you of yours." This, surely, is what Christ meant by "No man can be my disciple who hateth not his own soul" (Luke 14:26). As Blake put it, "I will go down to self annihilation and Eternal Death; Lest the Last Judgment come and find me unannihilate; and I be seiz'd and giv'n into the hands of my own selfhood."

So, what do we do with this pathetic side of ourselves as we live in this span of history? Wilber suggests that we adopt a "practice" to help us begin to transcend the ego and personality (be careful though, it is suggested that we not try to give up the ego/personality, but transcend it). So, what does "transcend" mean? How do we do that? Wilber is a Buddhist and practices forms of meditation. In some later books he cites various forms of "practice," and happily for his Christian readers has mentioned that many people have found success with "centering prayer" as taught by Fr. Thomas Keating. Keating sees centering prayer as a discipline to foster our relationship with God and our communion with Christ. Fr. Keating has several books that can be found at public libraries. The Centering Prayer method is also online at www.centeringprayer.com/methodcp.htm

Perhaps the madness that the world is again about to enter upon can move us to a prayerful response. We meet on Sundays for group prayer at mass. We also need to balance it out with personal prayer time.

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Catholics have had a substantial impact on anti-abortion politics and other issues relevant to Catholicism. Now it is time to direct that political energy to other matters of state. Pope John Paul II has turned his attention to possible war on Iraq and has stated that, "there is no moral basis for warring on Iraq." There is almost a deafening silence coming from local church pulpits about war in Iraq. The readers may know of a few exceptions, but there are very few. Why? The O'Reilly talk show on TV states that beyond the Pope's statement, other members of the American hierarchy have failed to uphold or comment on the Pope's position. Why?

By the definition of fascism ("A philosophy, movement or regime that exalts nation or race and stands for a centralized autocratic often militaristic government."), this country has never in history come closer to an authoritarian state as it has currently. I have lived through Senator McCarthy's demagoguery, watched President Nixon's Watergate fiasco, listened to the hearings on Iran/Contra featuring Colonel North, and that was all small change compared to what is going on today. Don't look for Democrats to change matters. Their presidential hopefuls are keeping an eye on the polls rather than the state of the union. Their party is pathetically moribund and inert, while their obsolete organization is in disarray.

We have let this Republican administration hustle us into a probable war, which includes my 18-year-old Marine grandson being shipped off to Kuwait only months after he completed his basic training. All this on the basis of hysteria, paranoia and Crayola-colored terrorist warnings.

I again remind readers of Nelson Mandela's statements on Bush and Pope John Paul's public stand about moral reasons against war. As I understand it, an American ambassador has been sent to the Vatican to try to change the Pope's mind. Don't the Republicans understand that the Pope is a spiritual leader and not a military general?

Instead of attempting to customize American democracy in other countries, let us as Catholics attempt to reaffirm our own constitution. Congress licensed Bush to respond to Sept. 11 but has not authorized the invasion of Iraq. Congress did not authorize the invasion of North Korea. Nor did it authorize the bombing of civilians in Afghanistan. Nor did it authorize the withdrawal from the Geneva Convention. Nor did it authorize permanent detainees in Guantanamo Bay. Nor did it authorize military tribunals suspending due process and habeas corpus. Nor did it authorize assassination squads. Nor did it authorize the repeal of the Bill of Rights. Nor did it authorize the revocation of the Constitution. Nor did it authorize national identity cards.

Congress did not authorize Bush and his cronies to wage war anywhere, anyhow, anytime it pleases them. Congress did grant him the authorization to get Osama Bin Laden, who has not yet been captured. So why are we now going after Saddam Hussein and not Osama? How come Bush is sidetracking us? Instead he has created the Patriot Act that asks Americans to put aside guarantees of constitutional justice.

To quote one of the rare, viable Democrats still standing, our own Dennis Kucinich, "How can we justify, in effect, canceling the First Amendment and the right of free speech; the Fourth Amendment, probable cause and prohibitions against unreasonable search and seizure; the Fifth Amendment, nullifying due process and incarceration without trial; the Sixth Amendment, the right to prompt and public trial; the Eighth Amendment, protection against cruel and unusual punishment. In effect canceling key aspects of the Constitution, but imposing for its own operations, a right to total secrecy."

The Bush administration has attempted the most daring reorganization of government in a half century and using the tragedy of Sept. 11 and the mythic war crisis as a smokescreen to distract the nation from its internal problems that now border on chaos and are fueled by corporate greed and not public need.

Elizabeth Sullivan, columnist for the Plain Dealer writes, "When it comes to risking the spilling of our young people's blood [my grandson included], we need more justification than what Bush and his cohorts have offered."

Is the general diocesan silence from the pulpit on war coincidental or by agreement?

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This suggestion is from a Mennonite church in Alburquerque who is passing it
on for all people concerned about the immanent war with Iraq, especially since our political leaders use Christian rhetoric so freely. I'm sending a packet of rice today.

Please join me by doing the following:

1. Place 1/2 c. uncooked rice in a small plastic bag (a snack-sized bag or sandwich bag work fine). Squeeze out excess air and seal the bag. Wrap it in a piece of paper on which you have written, "If your enemies are hungry, feed them." (Romans 12:20) Please send this rice to the people of Iraq; do not attack them."

2. Place the paper and bag of rice in an envelope (either a letter-sized or small padded mailing envelope - both are the same cost to mail) and address them to

President George Bush
The White House
1600 Pennsylvania Ave. NW
Washington, DC 20500

3. Attach $1.06 in postage - three 37-cent stamps equal $1.11. Drop this in the mail today. It is important to act now so that President Bush gets the letters ASAP.

In order for this protest to be effective, there must be hundreds of thousands of such rice deliveries to the White House. We can do this if we all forward this message to our friends and family. There is a positive history of this protest! Read on:

In the mid 1950s, the pacifist Fellowship of Reconciliation, learning of famine in the Chinese mainland, launched a "Feed Thine Enemy" campaign. Members and friends mailed thousands of little bags of rice to the White House with a tag quoting the Bible, "If thine enemy hunger, feed him." As far as anyone knew for more than ten years, the campaign was an abject failure. The President did not acknowledge receipt of the bags
publicly; certainly no rice was ever sent to China.

What nonviolent activists only learned a decade later was that the campaign
played a significant, perhaps even determining role in preventing nuclear war. Twice while the campaign was on, President Eisenhower met with the Joint Chiefs of Staff to consider US options in the conflict with China over two islands, Quemoy and Matsu. The generals twice recommended the use of nuclear weapons. President Eisenhower each time turned to his aide and asked how many little bags of rice had come in. When told they numbered in the tens of thousands, Eisenhower told the generals that as long as so many Americans were expressing active interest in having the US feed the Chinese, he certainly wasn't going to consider using nuclear weapons against them.

The quote is from "People Power: Applying Nonviolence Theory" by David H. Albert.

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It seems important to me that a few points I believe to be true are made clear about child abuse. But before I do that, I would like to introduce myself. I am an attorney and have worked as such for more than 20 years at the West Side Catholic Center. I am a founding member of CSM and have recently renewed my membership. I have been married for more than 18 years to Doreas, who has worked in a psychiatric hospital for 23 years.

Currently my wife is working on a book about her experience as an art therapist working with troubled people, many of whom have been sexually abused as children. We are working together on this book and I have learned a lot while doing this.

I would like to make the following observations:

1. A child or teen that is sexually molested is violated at the deepest level of their existence and it may take years and years of intensive therapy to feel better about themselves and their world.

2. In many cases such abuse triggers psychological defense mechanisms and brain changes that bury the memory of the abuse until it is safe in adulthood to remember.

3. Unless helped by very sensitive and expert therapists the person may experience lifelong feelings of guilt, shame, rage, worthlessness, often leading to suicide attempts, eating disorders, insomnia, flashbacks of the terror, drug and alcohol abuse or addiction, addictive self injurious behavior such as skin carving, or burning.

4. Even where #3 applies it may take as many as five years or more of intensive therapy to regain some sense of well-being.

5. A pedophile also needs years of therapy and a quick visit to a therapist, even six months of treatment, is almost never successful. Most pedophiles were themselves abused.

6. In our present society a $10,000 settlement to a victim of abuse is a drop in the bucket in terms of therapy (4 or 5 days as an inpatient in the hospital).

7. The so-called "False Memory Syndrome Theory" used in some court cases by the defense for perpetrators is most often based on research with normal memories and does not apply to traumatic memories.

8. Several studies of prison populations have shown that a large number of prisoners have been abused and brutalized as children.

It is important to remember these young people are not crazy. They are wounded!

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In response to Mr. Alaimo's continuing diatribe on the subject of the Malachi Mart situation, I have these thoughts:

Mr. Alaimo, isn't it time we took our cues from Bonnie Mar? Isn't she the principal player in all this? Hasn't Bonnie stated (in writing) her wish that the details of her employment record remain confidential? This effectively silences all members of the Malachi Center Board on this topic. To the credit of these individuals, they have maintained this silence in the midst of a barrage of criticism and innuendo.

Hasn't Bonnie Mar stated (in writing) her wish to "move on"? It seems to me that Bonnie is ready for the reconciliation that you mention (January 26 Communio). Your continued hammering at this subject only serves to siphon off energy that would be better spent in ministry.

This causes me to wonder what your motives are.

As a member of the Community of St. Malachi and a member of the Board of Trustees for St. Malachi Center, I have been deeply affected by the events of the last eight months. In searching for an answer on where to start, the gospel and the homily that I heard on September 8^th provided valuable insight. The gospel is taken from Matthew where Jesus provides a practical three-step process on conflict resolution: First, "If your brother or sister does something wrong, go and talk to that person alone, just the two of you." If this approach fails, "…take two or three other people with you and try again." As a final recourse, "tell it to the Christian Community." In reflecting on this reading, the homilist enjoined the listener to follow some advice that he received from his pastor while he was an assistant pastor, "Praise in public, reprove in private." I believe it is now time that I do a little "praising in public," by recognizing the following individuals:

1. Gene Kramer - Gene cut through not only the morass of governmental bureaucracy, but even more significantly through the polarization that precipitated and led to the termination of Bonnie Mar at the Mart. Gene made a few phone calls to help Bonnie receive the unemployment compensation that the Center hoped that she would receive. The next time that I am forced to deal with a difficult conflict, I hope that I remember Gene's action and demonstrate how a community can effectively work behind the scenes to bridge a gap of miscommunication.

2. Dick Gibbons - Anyone who was fortunate enough to listen to Dick Gibbons at the Community Council meeting in July, watched a man define dignity. Not only did Dick share his experiences and hopes in a manner that brought dignity to his own actions, but he also extended this dignity to all parties involved. On a personal note, I would like to thank Dick for the dignity that he has shown me by not averting his eyes and instead greeting me with a kind hello. Because I recognize that Dick must now deal with a situation of frustration after years of service, I am convinced that his form of dignity is a special grace.

3. Cathy Saegel - Because of her desire to keep the events surrounding Bonnie's dismissal confidential, Cathy has taken a vow of silence that would inspire any monastic; however, her actions on behalf of the Center and the people that it serves has spoken with eloquence. Cathy has strengthened the ministry of the Center by virtually any yardstick that can be applied. I am impressed on how the Center has grown, how many more people from the neighborhood now see the Center as home, and how the Center has proven to be a positive force in the neighborhood. In addition, I am amazed at how much good is done with so few resources. It would be inappropriate for me not to acknowledge the work of Cathy. She is at the Center seven days a week, frequently from eight in the morning to eight at night. Even when she has received criticism from nearly every corner, she has continued to work tirelessly to put the needs of the people of the neighborhood above all else and perhaps even her own health.

4. Cindy DiNardo - Cindy personifies passion and remains unbridled in her desire to keep the Mart as a "viable presence in the city." In June, Cindy promised that despite her resentment in the manner in which things were handled, she would not quit. Cindy has been good to her word and continues to give so much to the Mart. I truly respect the work that Cindy does, and I have much to learn from her.

5. Mike Pellegrino - When others jumped on the bandwagon, Mike listened to the quiet. As a former volunteer at the Center and as an active member of the Community, Mike recognized that the Center had Community representation and he had confidence in those Board Members of the Community to pursue a path that was appropriate. The quality that I admire most, however, is the courage with which Mike proceeded to act. When it would have been so easy to be quiet, he spoke out with clarity and conviction.

6. Mary Ellen Grealis, Pat Donnelly, Barb Parkowski and Peggy Cooney - To chair a fundraiser has to be one of the most nerve-racking activities that I can imagine. To chair a fundraiser under a cloud of boycott and antagonism has to be a scene out of Dante's "Inferno." Despite the difficult circumstances, Mary Ellen and Pat demonstrated that they and their team were special by raising over $14,000 at last summer's golf outing. With that same conviction and mental tenacity, Peggy and Barb are now preparing for the Soup for the Soul Fundraiser on April 3. I have no clue on how they do it, but I am thankful that the Center is blessed with these incredible leaders.

7. Frank Schiros - In preparation for his Communio article dated September 22, Frank demonstrated journalistic integrity by actually contacting the Center and giving the Center the opportunity to discuss the issues instead of using Limbaugh-like hypothesizing and grandstanding. Although Frank's effort to arrive at the facts were hindered by confidentiality, the fact that he tried to talk to all the parties involved demonstrates respect for his community and its members.

8. Joe Mohar - I cannot think of anyone in the Community who is better at fixing things than Joe. I doubt that there is one square inch on the Malachi campus that Joe has not played a role in repairing and restoring. Although his construction trade savvy is legendary, I am most appreciative of his ability to restore my soul. At a time when I felt the lowest, Joe reached out and asked to share some beers and some thoughts. After swapping stories, insights and hopes, neither of us had any answers; however, we had fellowship and perhaps that is the answer.

As I continue to write this "public praise," I keep on thinking of another person and another person who deserve special recognition. I want to share stories about Sr. Michael Marie, Jim Laubenthal, Frank Herceg, Kay Vine, Michael Franz, Roger Deike, Father Tony, Ann Speier, Pam Pullizzi, Bonnie Mar, Luis Gutierrez, Mary Englert, Fred Leonard, and so many more. As I reflect back on my entire list of "praise in public," I recognize that there were times when perhaps they took a right when a left seemed to make more sense. Fortunately, Jesus provided a formula on how to address those situations. To those who see my sins, I ask that you reprove me in private. Perhaps in that manner we may both hear each other and become a little wiser.

I recently received the following e-mail from Frank Schiros:

 Although I have had any number of private conversations with individuals over the past several months, this is the first time I have personally been invited to provide input publicly. I welcome this opportunity to do so.

First, I commend Frank Schiros for making the effort to communicate directly with people. For his earlier comments published in September, Frank contacted Cathy Saegel, the Director of St. Malachi Center, and spoke with her. I have reproduced Frank's e-mail to me (above). I mention this because one of the most troubling things about "the Mart situation" has been the seeming unwillingness of those with concerns and issues to address the leadership of St. Malachi Center directly. As I write this in early February, Frank is the only person I know of who has addressed Cathy directly since July about their concerns (I asked). Considering the calls in Communio for dialogue and communication, I find it troubling to learn that no one connected with Communio has even sent their comments to Cathy or contacted her directly to request a response from St. Malachi Center. It is curious, indeed, that those advocating more communication have not communicated directly themselves.

Along with this seeming unwillingness to communicate directly is the apparent ignorance of information published by St. Malachi Center. The "Holiday 2002" issue of the St. Malachi Center Newsletter provides significant information that could answer concerns about "how the Mart is doing." To summarize: in the past six months, Malachi Mart has recruited 30 new volunteers (in addition to 12 continuing volunteers), increased sales, added to its inventory, added new products and developed new sources of donations, run advertising to increase awareness beyond St. Malachi, hired some part-time employees and entered into several new partnerships to enhance the ministry aspect of its mission. Malachi Mart has also extended its daily hours (to 6 PM) and now is open Tuesdays to better serve its customers' needs.

As to the Center (and the Mart's) finances, the audit for the last fiscal year - July 1, 2001 through June 30, 2002 - is nearing completion. It will be available to anyone who requests it. As for recent finances, I know that the Mart is meeting its expenses and was able to make a (calendar) year-end contribution to the Center. I find it interesting that some of those who have inquired about how the Mart is doing are the same persons who indicated that they have cut back or stopped shopping regularly at the Mart, despite Dick Gibbon's plea that members of the Community of St. Malachi continue to support the Mart.

As to "the manner of her (Bonnie's) firing," so much misinformation and misstatements have been printed that I feel it necessary to offer a primer on St. Malachi Center and Malachi Mart. St. Malachi Center is a non-profit organization which was created by St. Malachi Parish and the Community of St. Malachi in the mid-1980's to strengthen and extend our outreach ministry to area residents. It is an autonomous and distinct ministry, independent in its identity and governance from both the Community of St. Malachi and St. Malachi Parish (just as Urban Community School and Malachi House are, to name what we call the two other "Malachi Ministries"). Its non-profit status is derived by it being recognized as part of the ministry of the Catholic Diocese of Cleveland. The title to the Center's property is held by the Bishop of Cleveland, as is all church property in our diocese (including St. Malachi Church).

St. Malachi Center is governed by a Board of Members and a Board of Trustees. The membership of the Board of Members is: a representative of the Bishop of Cleveland, the pastor of St. Malachi, the President of the Community of St. Malachi Council, the President of the St. Malachi Parish Council and the Chairperson of the St. Malachi Center Board of Trustees. Its primary focus is to insure the Catholicity of the Center's mission, to safeguard the property and assets of the Center, and to approve certain actions of the Board of Trustees, including the hiring of the Director, selection of Board of Trustee members, and major decisions that would impact the mission or assets of the Center. Typically, the Members meet annually. The Board of Trustees carries on the normal duties of a Board, including setting policy and direction for the Center, overseeing the Center's finances and operations, and evaluating the Director's performance annually. According to the Center's By-Laws, one-third of the members of the Board must be members of the Community of St. Malachi, one-third members of St. Malachi Parish and one-third from the general community.

Malachi Mart is a program of St. Malachi Center. By law, the Board of Members and the Board of Trustees are responsible for the operations of Malachi Mart. The staff of Malachi Mart is ultimately responsible to the Director of St. Malachi Center, with the Mart's Chief Operating Officer (formerly the Manager) reporting directly to the Director of St. Malachi Center. The Malachi Mart Committee (formerly the Malachi Mart Advisory Committee) is a Committee of the St. Malachi Center Board of Trustees. Among the responsibilities of the Director of St. Malachi Center is the responsibility for staffing: hiring, training, supervising, disciplining and firing. The Director can and generally does delegate some of these responsibilities to certain senior staff members. However, hiring and discipline decisions (including firing) are the responsibility of the Director.

One of the major "issues" - perhaps the major issue - is whether the termination of Bonnie's job at Malachi Mart (pay attention to the language - it's important) was proper or not. It is the policy of St. Malachi Center that personnel issues are confidential. Furthermore, the Director of St. Malachi Center and the Chair of the Board of Trustees made a commitment to Bonnie that the Center would not discuss the specifics of her job termination. Bonnie has publicly stated that she has chosen to keep her personnel file and issues related to it confidential. At the July 16, 2002 special meeting of the Community of St. Malachi Council, Mark Giguere, who is a Human Resources professional, made the observation that a policy of confidentiality around personnel matters is the moral and ethical standard in businesses of all types.

Morally and ethically, St. Malachi Center cannot and will not discuss the specifics of the termination of Bonnie Mar's position at Malachi Mart. Without being informed about those specifics, I do not understand how people can come to an informed decision about whether the decision was just or unjust. To do so is to judge in the absence of adequate information. In my opinion, this can only be a rash judgment. Furthermore, emotion is no substitute for reason or judgment; in fact, good judgment is often compromised by strong emotion.

With these cautions, some information (publicly available) can, I believe, shed light on the issue:

1) Although the termination of Bonnie's position at Malachi Mart came suddenly and, to the public, unexpectedly, it was the culmination of a process that took place over a longer period (source: printed Statement of St. Malachi Center distributed at the July 16 meeting). The specifics of the process touches on personnel matters and so must remain confidential. However, the central point is that it was the end point of a process. There was no "rush to judgment." A more public and transparent process would certainly have better served the interests of St. Malachi Center; one wonders if it would have better served Bonnie's interests.

2) Bonnie Mar's position at Malachi Mart was terminated; Bonnie was not "fired from her job." This may seem like a matter of semantics; it is not. Malachi Mart changed its organization chart. New job descriptions and job titles were created. In May, the position of Mart Manager, which Bonnie Mar held, was terminated and so Bonnie lost her job at the Mart. Roger Dieke was hired as the Chief Operating Officer of Malachi Mart. While the position of Chief Operating Officer has many of the same duties as the position of Manager, it is not the same job. It is not correct or accurate to say "Roger replaced Bonnie." Roger was hired for a new position at Malachi Mart.

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3) The decision to terminate Bonnie's position at Malachi Mart - rather than to fire Bonnie from her job - meant that Bonnie was eligible for Unemployment Benefits. A person who simply is fired from a job is not eligible for Unemployment. Given that the decision to end Bonnie's employment at Malachi Mart was done in a way that allowed her to get the benefits, this did show concern for her welfare. I would argue that provides concrete evidence that the Center (i.e. the Director) was not "cruel," "unjust," "uncharitable," "insensitive" and "unchristian," as some have charged.

4) Most of those who have written have lauded Bonnie's personal qualities, i.e. warm, friendly, caring, helpful, hard working, and a host of others. To my knowledge, no one has ever questioned these qualities or Bonnie's character. The assumption seems to have been that this proves that Bonnie was doing a good - even outstanding - job. While these personal qualities are important, they are only one aspect of a management position. A significant portion of this type of work takes place out of the public eye and requires other skills.

5) Most commentary has assumed that the only justifiable reason for "firing Bonnie" would be a major legal/moral offense or some obvious performance failure. This assumption is not valid. Any of several reasons might justify the decision to terminate Bonnie's position at Malachi Mart and not hire her as the Mart Chief Operating Officer. To cite one example, the desire for new leadership, "new blood," or new ideas is a common reason for this type of change. If I might be permitted an observation in this regard: since Roger became the Chief Operating Officer of the Mart, there have been several new initiatives at the Mart. In addition to those reported in the Center newsletter mentioned above, neighborhood residents (including the families who come to the Center) have been surveyed about what kinds of items they would like to see at the Mart, discount coupons and sales have been offered, and efforts have been made to improve inventory tracking, to name a few. It seems to me that most of these initiatives could have been undertaken at any time; in fact, they only have been done since Roger became the Chief Operating Officer of the Mart. At least to me, this suggests why he the Mart's Chief Operating Officer and what he has already been able to contribute to Malachi Mart. A final comment on this point: St. Malachi Center might choose not to offer its reason(s) for the decision because it felt that it might reflect negatively on Bonnie.

As to the role of the Community Council in this matter, I fail to understand what role the Council could or should have. The Council has no direct oversight responsibility for the operation of St. Malachi Center or Malachi Mart, apart from the President of Council being one of the Members of St. Malachi Center (see above). There is nothing in the Community Charter and certainly there is nothing in the Center's By-Laws that gives the Community of St. Malachi such responsibility. It is amazing to me that some members of the Community could claim a right to evaluate and judge (yes, that is what we are talking about) the operation of a fully autonomous ministry. Such an assertion is even more remarkable given the confidentiality issues involved. As a thought experiment, let me suggest considering the probable reaction of Community members if some members of St. Malachi Parish began to call for the Parish Council to begin investigating something that happened in the Community.

I believe that too much of what has been said about "the Mart situation" has been driven more by emotion than careful thought or analysis. My intent in writing this has been to try to clarify and explain some information about St. Malachi Center and Malachi Mart, to bring some seemingly neglected facts to light, and to provide some analysis based on those facts. I recognize that others may disagree with my perspective and come to different conclusions based on their reasoning about the same facts. They have a right to do so. I would hope that it would be based on accurate information, direct and honest communication and careful reasoning.

I believe that entirely too much time, energy and ink has been expended on this issue. I realize that I have just added to it by writing all the above. I certainly do not want this to open a new round of debate, but I realize that by writing, I am opening myself and the Center and the Mart to just that. I do not believe restating already well-publicized opinions will be helpful. I do not believe hearing from those whose minds are already made up will be helpful. I do believe that thoughtful, well-reasoned, constructive ideas and suggestions will strengthen St. Malachi Center, Malachi Mart and the Community.

- Fr. Tony Schuerger

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Besides its emphasis on the importance of Baptism and the role of the baptized in the work of the Church, the Second Vatican Council also attempted to decentralize the Church. It did so by emphasizing the importance of the local church. It is in the local church - in the Church of Rochester or Syracuse or Buffalo or whatever local Church you belong to - that you and I experience the reality of Church. Lumen Gentium tells us that "This Church of Christ is truly present in all legitimate local congregations of the faithful which, united with their pastors, are themselves called churches in the New Testament. For in their own locality these are the new people called by God, in the Holy Spirit and in much fullness." (art. 26)

There is a story about a World War I chaplain, Father Frank Duffy, that is pertinent here. He is well known as the chaplain of the Fighting 69th Division and there is a statue in his honor at Duffy Square between 46 and 47th Street in New York City. One day on the battlefield a solder approached him. The soldier knew that he was a chaplain, but did not know the Church he belonged to. So he asked: "Are you a Roman Catholic?" Father Duffy paused for a moment and then answered: "Well, actually, I'm a New York Catholic."

His answer embodied an excellent theology of the Church. What he was saying is that he was a Catholic because he belonged to the local Catholic Church of New York. You and I could well say of ourselves something similar to what he said. If any one of you was asked: "Are you a Roman Catholic?" we could in all truth say: "Well, actually, I'm a Rochester Catho­lic."

In the strictest sense of the term a Roman Catholic is a Catholic who lives in Rome, Italy. If you were to go to Rome, Italy and ask a person there: "Are you a Roman Catholic?" that person could reply in the very strictest sense of the term: "Yes, I am a Roman Catholic. I belong to the local Church of Rome. The Bishop of my local Church is John Paul II."

Now, lest you misunderstand the point I am trying to make, let me hasten to ask another question: "Is there a true sense in which you and I, who are Rochester Catholics can also be said to be Roman Catholics?" The answer of course is: Yes. We are not, it should be clear, Roman Catholics in the same sense that Catholics living in Rome are Roman Catholics. We are Roman Catho­lics in another, but important sense. We are Roman Catholics, because the local Church of Rochester is united with the local Church of Rome in a unique way. What do I mean?

Simply this: throughout the world there exists a fellowship (or sisterhood, if you prefer) of local churches, to which the local Church of Rochester is joined. This communion of churches would include the Church of Chicago, New York, Paris, Montreal, Cincinnati, Rome, etc. What is it that unites these var­ious churches so that they constitute a true fellowship or communion? It is, among other things, the very important fact that one of these local churches is the center and is the visible sign and protector of the unity of the Churches. And the Church which is at the center of Catholic unity is the local Church of Rome. The head of the local church of Rome - because this church is at the center - is called the Pope, a name which means "Father."

The heads of the other local churches throughout the world have authority in their local churches, not as delegates of the Pope, but rather as an authority that comes from God, when they are ordained as bishops. Together with the Pope and with him as their leader, they constitute what we call the College of Bishops. It is this College, under the headship of the Pope that has supreme authority in the Church. [An interesting aside: in the formulas for Masses for different groups of saints, the old Missal had a special Mass for Popes; the new Sacramentary has no special formula for popes. There are several formulas for bishops, the first two are for popes or bishops.]

Each local Bishop, therefore, has from God the authority to govern and serve his own local church. In union with the Pope and not apart from him, they share a common concern for the whole church. That is why the Second Vatican Council was so important an event in the life of the contemporary Church. For it brought together in one place all the Bishops with the Pope as their head.

So, we are Roman Catholics, because of our link with other local churches that find their center in the local church of Rome. But - what I want to stress - is that it is in the local church of Rochester that we experience the reality of Church. It is in the local Church that we become conscious of ourselves as "Easter People." For it is in the local church that we are initi­ated, by baptism, confirmation and first Eucharist, into the People of God who are the Body of Christ. It is in the local church that the Gospel is proclaimed for us and by us. It is in the local church that we gather as the family of God, to cele­brate the Eucharistic Meal, in which we experience our communion with one another in the Lord Jesus, our ever-growing awareness of God's Presence in our lives.

It is in the context of the local church that we experience the joys and sorrows, the agonies and ecstasies, the certainties and the perplexities that go along with being Christian People on pilgrimage toward the full consummation of what it means to be "Easter People": that final handing over to God when God shall be All in all. It is in the local church that we talk about the things that we believe and strive to live the Gospel values to which we have committed ourselves.

In the local Church, the Bishop is the leader. He is the vicar of Christ. "Bishops govern the particular churches entrusted to them as the vicars and the ambassadors of Christ. He is the magisterium in the local church. But for his leadership to work, he needs to be in contact with the people of the local Church. There must be dialogue in the local Church. That is why we the local Church of Rochester a few years ago com­pleted a Synod in which all the people of the local Church came together to discuss what the priorities of the Church ought to be at the present time.

So I believe very strongly in authority in the Church. And it is an authority that comes from God, not from the consent of the governed. But I also believe that that authority functions well only when it is willing to listen. Dialogue between church authority and its other members is essential for the proper operating of authority. If there is not dialogue with people who are experiencing God in their lives, the pronouncements that come from the hierarchy may be true, but they may well be quite irrelevant to the needs of flesh-and-blood Christian people on their journey to God. Thus, Thomas Merton wrote in 1967 to Dorothy Day: "But what is a Church after all but a community in which truth is shared, not a monopoly that dispenses it from the top down. Light travels on a two-way street in our Church or I hope it does." ("The Hidden Ground of Love," 152.) Merton also said that when we think of the Church we should think of it "less as an organization than as a living body of interrelated freedoms" (Journals vol. 4 Turning Toward the World, January 17, 1963 p. 290).

Don't misunderstand me, though. I am not suggesting that the Church is an endless debating society, where nothing is ever certain. No, as Catholics we believe in a teaching authority that comes from God. Someone or some group must be able to say, after all the dialogue has taken place: "This is the faith of the Church. This we believe." At the same time we must make clear that we do not subscribe to a gnostic position that would hold that those in authority have a special knowl­edge from God not accessible to the rest of us. No, they have to struggle too in order to understand faith and its implications.

There are, I know, some who believe that the only place from which authentic teaching about faith and morals can come is the local church of Rome. This seems a difficult position to defend, if we really believe that we are all God's People and that we are all learning from the different experiences we have in living the Gospel in our life's context. Surely, Christians throughout the world, living in different situations and cul­tures, should be able to say some important things about the way we think and the way we ought to behave. Obviously, the local Church of Rome, as the center of unity, could draw on the experi­ences of the various churches; and, in the light of such collegial involvement, could teach the whole Church in a way that draws on the experiences of all and thus draws all the local churches together.

One of the problems that we face in the contemporary Church is that the Church of Rome is teaching the whole Church and is not making the effort that many think it should make to be in touch with the way the Gospel truths are being lived and under­stood in the various local churches throughout the world. Greater consultation and more dialogue are crucial needs in the Church today.

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The light is so different in winter, and not just the lack of it. There can be a harsh edge to it and as the sun rides the horizon on those few days that it does shine, there is a quietness that can slide over into sadness before one even notices. It is then that I think of those I've lost and those who are suffering...My father who passed on two years ago and my mother who has been gone now for almost thirty. Then there are all those poor we see at the Backdoor Ministry who come asking for bread, soup and a smile.

Even more recently for me was the tragic and sudden loss of a beloved pet that touched off a forgotten vein of sorrow. Old anxieties about God's purpose and the insecurities of life came back to haunt me like a black hole too close to my universe. It left me crying for days and wondering how the world moves forward on a daily basis when most everyone is privately carrying wounds that would seem to crush even the strongest. Yet, having cried and felt broken for my canine friend Nelson and all the other collective hurts I harbored that afternoon of mourning, I got up, cleaned the house, took a walk, made soup for a friend with a broken arm and carried on.

I sensed that there is no going on alone - we all go on together, those still here and those who have gone on before us. Together we travel along a path that only God can understand. This thing called faith isn't easy or even comforting at times. It is all we have when everything else has been blown apart and our only other choice is to give up.

We believe in Jesus but how we long to touch his living hand. So we go on because, if we are able, and not everyone is in the face of loss, we find that thread of hope and truth to navigate our way through the darkness.

The scripture "for those who love God, all things work for good" is really about holding on when all you want to do is give up. It means walking like a blind man with only a cane to guide you across a busy street. It means holding your hand out for bread when you really need so much more. It means letting a loved one hold you as you cry your tears when what you think you want to do is never love again.

It means trusting God, and then carrying on to create meaning out of our living and dying.

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Chicago %%%%

A movie scholar once lectured that film closely parallels life and is a sign of the times. One of his specific examples was that during the waning gray years of the depression, which eased into the miserable years of World War II, the big screen musical was born. If he was correct then we're in for some bad times. "Chicago" has all the trappings and razzle-dazzle that one can get from ingenious camera work, dancing and music. A whole new genre of vaudeville seems to be in the offing, and it began with the recent "Moulin Rouge."

Don't expect this movie to be a morality film like "Godspell" or a folksy one like "Oklahoma." The main characters are downright despicable. In fact, one critic in the "Decent Films Guide" wrote, "I'd give real money to see the characters of "Chicago" torn apart by dingoes." This movie is bright, sophisticated, sardonic and flashy and the act of murder blurs into a top-notch film of nasty entertainment. "Chicago" strives to be endearing in the most appalling way and is destined to become an Oscar winner.

Plot: The movie is set in the corrupt and criminally jaded Chicago of the 1920s. Roxie Hart (Renee Zellweger) dreams of being a vaudeville star like Velma Kelly (Catherine Zeta-Jones) Velma is arrested for killing her cheating husband and sister and, a few months later, Roxie joins Velma in jail after shooting her lover to death. Velma and Roxie both compete for the services of Chicago shyster Billy Flynn (Richard Gere) as a guarantee that either may win their freedom with him as their legal front. Mama Morton (Queen Latifah), the prison matron exacts a price from both to arrange for Billy as defense counsel. Billy treats murder as a form of entertainment in a setting of 1920s Chicago. There's only one real innocent victim in the movie, the clueless husband played by John C. Reilly. The merry murderesses play the system and go on to fame and fortune. I wonder if fiction is copying today's reality TV shows where the guilty live happily ever after and the innocent are neither rewarded nor admired.

With some rousing production numbers, and combining the strengths of stage and screen, I'll bet producers could get a box office hit if they framed the O.J. Simpson murder case and its circus-like portrayal of justice and the media as a commercially viable musical comedy.

I repeat, "Chicago" is not "My Fair Lady" or "Singing in the Rain," and you won't gain any moral lessons. But it bumps, grinds, struts; kicks up its heels, gyrates and works up a sweat. You'll probably be entertained.

We shouldn't be surprised when sin seems to be rewarded. "Behold, these are the ungodly, who prosper in the world; they increase in riches." (Psalms 73:12)

Chicago %%%%%

Padre Franco is correct about the moral aspects of this movie - it glamorizes murderers, adulteresses and a corrupt lawyer. He is also right in his passing reference to its entertainment value.

But his review loses sight of just how entertaining this wonderful movie is. The uncouth characters and morally vapid plot are simply a clothesline on which to hang a series of marvelously entertaining production numbers. Meanwhile, it comments in its own way on the emptiness and fleetingness of fame, which so many are pursuing so openly in contemporary culture.

I suspect that many in Communio's audience are mature enough to comprehend the eventual sadness of the characters' lives, and sit back and appreciate one of the best pictures of the year. Knowing a little of the Academy's preferences, my strong suspicion is that "Chicago" will garner the Best Picture Oscar. In the meantime, I recommend it as is highly worthwhile entertainment and escapism - something all the more valuable at a time when our political leaders are urging us to establish rooms that are the modern day equivalent of fallout shelters.

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  Community News

The Labyrinth is a circular, intricate pattern on which one walks, meditates and prays. It is an ancient symbol of the cosmos, life and consciousness that has many meanings. Labyrinths are found in almost every religious tradition around the world.

Throughout the Middle Ages, labyrinths were found in many churches and cathedrals in France and Northern Italy. The most famous one is on the floor of Chartres Cathedral in France, which was laid in 1220. In the Christian tradition, walking this "sacred path" represents our spiritual life journey and the long pilgrimages we take in our lives.

Many people find that a labyrinth enables them to enter into a calm and centered space, and to a mood of quiet revelation. It is a walking meditation that allows the mind to relax and become aware.

The Wellness Center's labyrinth is painted on a 36' canvas and is available for public walks in the St. Joseph Center's Worship Space.

The CSM Spiritual Development Committee encourages interested members to come to the St. Joseph Center, 3430 Rocky River Drive, Cleveland, from 7:00 p.m. 'till 8:30 p.m. on March 18, 2003. We will meet in the small chapel off the worship space at 7:00 p.m. and walk the labyrinth together.

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When Jesus gave the Sermon on the Mount, the Apostles dutifully passed out fishes and loaves to the multitude and the loaves seemed to be in endless supply.

When Father Tony or Father Jim finish their homilies and Mass is over, Community members usually go down to Coffee Hour. The St. Malachi committee of apostles dutifully pass out not only bagels and donuts, but also hot coffee. But the committee finds to its sorrow that coffee, bagels and donuts do not come in endless supply and the budget is perilously low. The cost of refreshments comes to at least $60 a week. Apostle Terry Hayes tells me that the donation container at the end of the table seldom covers the cost of all the libations. (Note: Because of the budget crunch, bagels are no longer served. The committee will reinstate them once donations pick up. Also, the committee is now serving Fair Trade coffee, which returns more money to the farmers. However, it is more expensive, so more donations are needed for that as well.)

If Ginny and I go to the Donut Pantry in Lakewood at 6 a.m. in the morning just to start the school day off on the right foot, we each order two donuts and two coffees. The bill for that morning pick-up comes to $3.85.

I'm certain that most members are not only conscientious, but charitable, and they don't realize the steady financial drain of refreshment funds that the committee of coffee hour apostles must pay out every Sunday to feed the multitude. This is a call to put a little money in the donation container to keep the coffee, donuts and bagels coming - and, of course to help lubricate the conversations. Let me suggest that a dollar an adult person would be appropriate, but, of course, give according to your means. God bless.

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