TITLE CHANGES
Eight priests will receive a change in title while remaining
where they currently serve. Changing titles from administrator to pastor
are Father Michael Jeeva Antony of St. Peter and St. Mark in Eugene;
Father Jose Manuel Campos Garcia of St. Joseph in Roseburg; Father Rodel
de Mesa of Holy Family in Portland; Father Mark Gikenyi of Nativity in
Rainer; Father James Graham of Holy Redeemer in North Bend; Father Matt
Libra of St. Rose of Lima Parish in Portland; Father Arturo
Romero-Bautista of St. Patrick in Canby; and Father Benjamin Tapia-Ortiz
of Good Shepherd in Central Point.
ADDED DUTIES
Father Michael Vuky was temporary administrator of St. Edward in
North Plains, but now takes on the post permanently in addition to
duties in Verboort and Roy.
Father Lucas Laborde is now assigned as permanent parochial
administrator of St. Michael Parish in downtown Portland in addition to
his role as pastor of St. Patrick Parish in Northwest Portland. He had
been temporary parochial administrator since February.
RETURNING, RETIRING AND MOVING Jesuit Father Roy Antunez, a longtime pastor in the
southern part of the state, will return to service in his religious
community. He served at Our Lady of Perpetual Help in Cottage Grove, St.
Alice in Springfield, Sacred Heart in Medford, St. Luke in Woodburn and
St. Ignatius in Portland. Father Mike Morrissey is retiring. He was born in El Paso, Texas, and attended seminary high school in Wisconsin and New York. After completing work at St. Anselm College in Manchester, New Hampshire, he went to Maryknoll Seminary in New York. He was ordained for the Capuchin Franciscans of New
York in 1978. He served in Queens and then went to Guam where he served
until 1988. He came to Oregon in 1989 and was incardinated into the
archdiocese in 1992. Here, he has served at St. Joseph in Salem, St.
John the Baptist in Milwaukie, St. Anne in Gresham and St. Catherine in
Veneta. Father Ken Olsen has retired. Born in Seattle, he
attended Mount Angel College Seminary, the Catholic University of
America and Collegium Canisianum und an der Universität in Innsbruck,
Austria. Ordained in 1973 for the Archdiocese of Portland, he served in
Oregon City and then Ashland as parish priest and director of the Newman Center.
In 1977, he began ministry in British Columbia and was trained in the
eastern Catholic rites. He served in Canada for 25 years. In 2010, he
took over as administrator of St. Michael Parish in Oakridge, with the
mission of St. Henry in Dexter. While there, he taught iconography to
parishioners. He served as a chaplain for the PeaceHealth system, which
operates Sacred Heart Medical Center in Springfield. Augustinian Father Bill Ryan will return to service in his religious community. Father Ryan grew up in Albany, New York, where his father worked in government.
Five or six days a week throughout the winter, he could be found
sleeping in his parish hall in Myrtle Creek. The hall houses the
parish’s warming center, which provides food and shelter for the area’s
homeless population on cold nights. He joined the Order of St. Augustine
in 1957 and was ordained in 1966. As part of the order, he taught in
schools from Philadelphia to Ojai, California. Not long after his
ordination, he took to protesting the unjust wages of the housekeeping
and cooking staff at a house in which he resided with his fellow priests.
During his time in southern Oregon, Father Ryan helped to establish the
St. Vincent de Paul Society in Medford, Myrtle Creek and Glendale. He was also key in the establishment of St. Rita Retreat Center in Gold Hill. He served as associate pastor for Sacred Heart Parish in Medford before becoming pastor at All Souls Parish in Myrtle Creek.
VISITING
Two priests are visiting western Oregon for short assignments. Father Miguel Cardozo Garcia, from the Archdiocese of San Luis Potosi in Mexico, will be assisting at St. Joseph in Salem over the summer. Father Athanasius Onyima, from the Diocese of Orlu in Nigeria, will be assisting at various parishes into the fall.
UPDATED JUNE 7, 10:36 AM
Archbishop Alexander Sample has announced the following assignments for priests in the Archdiocese of Portland. Assignments are effective July 1 unless noted otherwise. PASTORS Fr. Eric Andersen
New assignment: Pastor, St. Stephen in Portland
Previous assignment: Parochial vicar, St. Stephen in Portland
Born in 1967, he attended the University of Oregon and graduated with
a bachelor’s degree in theater in 1990. He completed a master’s degree
and a sacred theology bachelor’s degree at Mount Angel Seminary and was
ordained in 2009 by Archbishop John Vlazny. He has served at Our
Lady of the Mountain in Ashland, Christ the King in Milwaukie, St. John
the Baptist in Milwaukie, St. Cecilia in Beaverton, Visitation of the
Blessed Virgin Mary in Verboort, Sacred Heart in Medford, St. Mary in
Eugene, Sacred Heart-St. Louis in Gervais and Holy Trinity in Bandon.
In 2015, he was named parochial vicar at St. Stephen, serving with
Father John Boyle, who is also director of the Archdiocese of Portland
Tribunal. Father Boyle will remain in residence at St. Stephen.
Fr. Ed Coleman
New assignment: Pastor, St. Michael in Oakridge, with St. Henry in Dexter as a mission
Previous assignment: Immaculate Conception in Stayton
Immaculate Conception in Stayton includes the mission parish of St.
Catherine in Mill City. He also has pastored Our Lady of Lourdes in
Jordan with the mission parish of St. Patrick in Lyons. He arrived in
Stayton in 2011 from St. James Parish in Molalla and has served in a
number of other parishes as well.
Fr. Theodore Lange
New assignment: Pastor, St. Catherine of Siena Parish in Veneta and chaplain at Marist High School in Eugene
Previous assignment: Formation director, Mount Angel Seminary
Father Lange was born in Salem in 1978. He attended St. Joseph and
Salem Heights elementary schools and graduated from Sprague High in
1996. He attended Lane Community College and earned an associate’s
degree in 1999. He entered Mount Angel Seminary in 2002, and earned a
bachelor’s degree of arts in philosophy and literature in 2004. He moved
on to the Pontifical North American College in Vatican City and
attained a sacred theology bachelor’s degree from the Gregorian
University in Rome in 2007. His ministry has included work at St.
John the Baptist, Milwaukie; Christ the King, Milwaukie; Jackson
Memorial Hospital, Miami, Fla.; St. Jude, Eugene; Our Lady of Fatima,
Shady Cove; Our Lady of the Mountain, Ashland; Sacred Heart, Medford;
and Shepherd of the Valley, Central Point.
In addition to help form seminarians at Mount Angel, he was
designated in 2016 as a missionary of mercy for the Jubilee Year of
Mercy. He gave talks around the region.
Fr. Luan Nguyen
New assignment: Pastor, Immaculate Conception in Stayton, Our Lady of Lourdes in Jordan and St. Catherine of Siena in Mill City
Previous assignment: Pastor, Star of the Sea in Brookings
Born in 1968 and ordained in 2008, he served as parochial vicar at
Our Lady of the Lake in Lake Oswego and St. Joseph in Salem before being
named administrator in Brookings. His title was changed to pastor in
2011.
Father Nguyen, 48, was born in Saigon. He harbored a calling to be a priest,
but Vietnamese officials deterred seminaries. After he came to the
United States at age 24, he obtained an electrical engineering degree
from Portland State University and began work as a technician. He still
perceived a call to priesthood and entered Mount Angel Seminary in 2000.
“I just want to help people establish a relationship with God,” he
explained before his ordination. “Jesus has to be the center.”
Fr. Ted Prentice
New assignment: Pastor, St. Joseph the Worker in Portland
Previous assignment: Pastor, St. James in Molalla
Born in 1963, he was a former mechanical engineer who was ordained in May 2004.
Born in Portland in 1963, he is one of eight children. He attended
Pope John XXIII Elementary School in North Portland and graduated from
Portland's Benson Polytechnic High School in 1981. He graduated from
the University of Portland in 1985, then worked as a mechanical
engineer in the Los Angeles area. At the same time, he served as a
teaching assistant at a Catholic alternative high school. He entered
Mount Angel Seminary in 1998. His ministry training has included being
an elder visitor at Mount St. Joseph in Portland, serving as pastoral
minister to the Latino community at Holy Redeemer Parish in North
Portland, and participating in clinical pastoral education at the Oregon
State Hospital. Father Prentice spent a summer at the Mexican American Cultural Center in a Spanish immersion program.
He served a year as pastoral intern at Christ the King Parish,
Milwaukie, and was a deacon at St. Mary Parish, Mount Angel. He served
as parochial vicar at St. Mary Parish in Eugene, and pastor at Star of
the Sea Parish in Astoria. He took a post at St. Anthony in Tigard
before being named to Molalla in 2011.
ADMINISTRATORS
Fr. Justus Alaeto
New assignment: Administrator, Star of the Sea Parish in Brookings
Previous assignment: Parochial vicar, Sacred Heart Parish in Medford
Born in 1976 in Orlu, Nigeria, he graduated from high school in 1994 from St. Mary Seminary Umuowa in Orlu. He attended the National Missionary Seminary of St. Paul in Abuja, Nigeria, earning a bachelor’s degree in philosophy in 2003.
He attended Sts. Peter and Paul Major Seminary in Ibadan, Nigeria, and
the Dominican House of Studies in Washington, D.C. After studying at
Mount Angel Seminary, he transferred to Sacred Heart School of Theology
in Hales Corner, Wis., where he completed a master of divinity degree.
In 2012, he was ordained by Archbishop John Vlazny. His ministry has
included work at St. Anthony in Tigard; Veterans Administration Medical
Center in Minneapolis; All Saints in Portland; and St. Vincent de Paul,
Salem. In 2012, he was named parochial vicar for Shepherd of the Valley
Parish in Central Point and then moved on to Sacred Heart.
Fr. Aniceto Guiriba
New assignment: Administrator, St. James in Molalla
Previous assignment: Administrator, Our Lady of Perpetual Help in Albany
Born in 1977, he was raised in Camalig, Albay, Philippines. He earned a
bachelor’s degree in political science from the Bicol University
College of Arts and Sciences in Daraga, Albay, in 1998. He attended St.
Gregory the Great Minor Seminary in Tabaco City and the Divine Word
Mission Seminary in Quezon City, receiving a diploma in philosophy in
2005. He then studied at the Divine Word School of Theology in Tagaytay
City. He entered Mount Angel Seminary in 2010 and was ordained in 2013. His ministry has included assignments
at St. Dominic Guzman Parish in Polangui, Albay; Our Lady of the
Promised Land in Quezon City; Good Shepherd Sisters Home for Abused
Young Women in Tagaytay City; at Mangyan Reservation Heritage site;
Lunggani Najuan, Oriental Mindoro, and at Sacred Heart Parish, Kamunig,
Quezon City — all in the Philippines. He served at St. Anthony Parish in
Tigard before being named to Albany.
Father George Kuforiji
New assignment: Administrator, Holy Trinity in Bandon
Previous assignment: Parochial vicar, Holy Trinity in Bandon
Born in 1951 in Oshogbo, Nigeria, he attended elementary school at
St. Benedict Catholic School there and graduated from St. Joseph College
High School, Ondo, Nigeria in 1969. He studied at the University of
Washington in Seattle, graduating with a bachelor’s degree in civil
engineering in 1983. He then worked with the Oregon Department of
Transportation. He entered seminary in 2010, and was installed as a
lector and an acolyte in 2013. He studied theology at the Sacred Heart
School of Theology in Hales Corners, Wis. His ministry training included assignments
at St. Vincent’s, Salem; St. Francis of Assisi, Milwaukee, Wisconsin;
and St. Joseph Hospital, Tacoma, Washington. He was ordained by
Archbishop Sample in 2015.
Msgr. Chuck Lienert
New assignment: Administrator, St. Francis of Assisi Parish in Portland
Previous assignment: Retired
This will be a one-year term for the monsignor, who was ordained in
1968 and once served as vicar for clergy. He retired in 2012.
His early boyhood was at St. Clare Parish in Portland. Then the
family moved to a farm near Oregon City. Young Chuck would mow the
cemetery lawn and paint the school. He also spent a year in Germany as
an exchange student.
He attended Central Catholic and then went to Mount Angel Seminary
for college. A seminarian during the Second Vatican Council and the U.S.
civil rights struggle, he saw the church as a power for making the
world more just and compassionate. He has led Immaculate Heart and
St. Andrew parishes and has long experience in serving with African
American Catholics. He has been active in the Metropolitan Alliance for
Common Good, a coalition of faith groups and service organizations
advocating for low-income people. He also served in Grants Pass and Cave
Junction.
He previously served as priest-moderator at St. Francis Parish for a half dozen years.
Fr. Joseph Hung Nguyen
New assignment: Administrator, Our Lady of Perpetual Help in Cottage Grove
Previous assignment: Parochial vicar, Ascension in Portland
He was born in 1973, in Saigon, Vietnam. He was ordained a priest
for the Archdiocese of Portland in 2012 by Archbishop Vlazny. Prior to
his seminary studies, Father Nguyen received a bachelor’s degree in
computer engineering. Father Nguyen studied at Mount Angel Seminary. His
first assignment was at St. Cecilia, Beaverton as parochial vicar. He
moved to the same role at St. Anne in Grants Pass before being named
parochial vicar at Ascension last year.
Fr. Edwin Sanchez-Romero
New assignment: Administrator, Our Lady of Perpetual Help in Albany
Previous assignment: Parochial Vicar, St. Joseph in Salem
Ordained in 2015 by Archbishop Sample, he was born in 1985 in Bogota,
Colombia. He attended elementary and secondary schools in Pitalito,
Huila, Colombia, graduating high school in 2002. He entered the Seminary
Maria Immaculada where he studied philosophy. He attended St. Patrick
Seminary in Menlo Park, California, where he earned a bachelor’s degree
in philosophy in 2010. He continued his studies at St. Patrick Seminary.
Fr. Karl Schray
New assignment: Administrator, All Souls in Myrtle Creek
Previous assignment: Retired
He retired in 2015, not long after marking 50 years as a priest.
He most recently served at Holy Redeemer Parish in North Bend and
traveled to Europe. Father Schray served at a handful of Portland-area
parishes including St. Charles, St. John the Baptist in Milwaukie,
Blessed Sacrament, Christ the King in Milwaukie and Assumption. He also
served at St. Joseph in Salem, Holy Name in Coquille and St. Anne in
Grants Pass. Father Schray taught at North Catholic High School and
La Salle Catholic Preparatory. He was also a supporter of the Young
Ladies Institute in the archdiocese. The library at St. Anne School is named after Father Schray, who helped open the school during his time in Grants Pass.
Father Schray was known for his many hours ministering to the sick,
and his celebration of the Mass every other week for prisoners at
Shutter Creek Correctional Institution.
PAROCHIAL VICARS Fr. Suresh Amalraj
Fr. Suresh Amalraj
New assignment: Parochial vicar, Immaculate Conception in Stayton,
Our Lady of Lourdes in Jordan and St. Catherine of Siena in Mill City
Previous assignment: Rector of St. Augustine Minor Seminary and vocation promoter, Diocese of Tiruchirapalli, India
Born in Melapudur, India, he was ordained in 1978 for the Diocese of
Tiruchirapalli. He holds master’s degrees in theology, education and
Sanskrit. He holds a doctorate in comparative religions.
He says his main joy in recent years has been looking after the
formation of seminarians and visiting parishes around the diocese. Fr. Arjie Garcia
New assignment: Parochial vicar, Shepherd of the Valley in Central Point
Previous assignment: Parochial vicar, St. Anthony in Tigard
Born in 1985 in the Philippines, he is the oldest of four children.
He graduated from a Catholic high school in 2002 and studied secondary
education.
Father Garcia believes his road to ordination began at a high school
retreat. The sister facilitating the retreat suggested the students
think about something they’d done as a child, and to take that moment,
meditate on it, and imagine a possible future around it.
“The times when I’d play-acted being a priest was what came to me,” says Father Garcia.
He was accepted into the diocesan seminary in Cebu, where he was
recommended to study philosophy. He began studying for the Archdiocese
of Portland at Mount Angel Seminary in 2010. He completed a pastoral
year at Our Lady of the Mountain Parish in Ashland. He was ordained by
Archbishop Sample last year and was assigned to Tigard.
Father Hans Mueller
New assignment: Parochial vicar, Ascension Parish in Portland
Previous assignment: Seminary in Rome
The assignment is for the summer only, as Father Mueller, ordained on June 3, will return to Rome for studies.
Born and raised in Salem, he went to public high school and then
Carnegie-Mellon University in Pittsburgh, where he received a bachelor’s
degree in mechanical engineering. After college, he joined Reach Youth
Ministry, travelling to parishes and giving retreats for mid-high and
high school teens. He was coordinator of youth ministry at St. Anne in
Grants Pass when he discerned a call to priesthood.
He began seminary at Mount Angel in 2010 and in 2012 was sent to Rome
to study at the Gregorian University, where he earned a bachelor’s
degree in sacred theology. He was ordained a deacon in 2015, served for a
year at St. Mary Parish in Eugene, and returned to Rome for a final
year of formation.
Fr. Zani Pacanza
New assignment: Parochial vicar, St. James in McMinnville
Previous assignment: Deacon year at St. Juan Diego in Portland
He grew up as a sacristan and altar server in Manila, Philippines
then obtained a bachelor’s degree in broadcast communication at the
University of the Philippines-Diliman in 1999.
From 1999 to 2002, he was a writer, reporter and segment producer for several news
and public affairs programs of the ABS-CBN Broadcast Network. From 2003
to 2007, he worked as a communications trainer for customer service
call center companies in Manila.
Throughout school and his professional life, he has been an active
member of different church groups, including Youth for Mary and Christ,
U.P. Student Catholic Action and Singles for Christ.
He entered Christ the King Mission Seminary in 2008. In 2011, he
transferred to Mount Angel Seminary as a seminarian for the Archdiocese
of Portland.
Deacon Pacanza’s pastoral ministry training has included assignments
at Central Catholic High School in Portland, Star of the Sea Parish in
Brookings, St. Edward Parish in Keizer, St. Rita Parish in Northeast
Portland, St. Juan Diego Parish in Northwest Portland, St. Monica Parish
in Coos Bay and St. Mary Parish in Mount Angel. He attended clinical
pastoral education at the UCSF Medical Center in San Francisco. In the
summer of 2015, he also did Spanish immersion in Mexico City under the
Global Education program of the Catholic University of America.
Fr. Henry Rufo
New assignment: Parochial vicar, Holy Redeemer in North Bend, Holy Name in Coquille and Sts. Anne and Michael in Myrtle Point
Previous assignment: On leave
He was born in Cebu City, The Philippines, in 1965, one of eight
children. He graduated from Holy Rosary School of Pardo, Cebu City in
1982 and received a bachelor of science degree in commerce and
accounting from the University of San Carlos, Cebu City, Philippines in
1987. He also studied at the Cebu Institute of Technology and at the
University of Urbaniana in Rome, Italy. He entered Mount Angel Seminary in the fall of 1995 and was ordained a deacon in May 2000. His ministry training included assignments
at St. Stephen in Portland, a pastoral year at St. John the Apostle in
Oregon City and St. Anne in Grants Pass. He served as a deacon at St.
Mary in Mount Angel.
He was ordained for the Archdiocese of Portland in 2001 and served as
a parochial vicar at St. Anne in Grants Pass and Sacred Heart in
Medford. Has was pastor at St. Helen in Sweet Home and most recently was
pastor of Nativity in Rainier and St. John the Baptist in Clatskanie.
Fr. Andrew Thomas
New assignment: Parochial vicar, Holy Trinity in Beaverton
Previous assignment: On leave
He is a native of Pittsburgh, Pennsylvania. After teaching at Queen
of Peace School in Salem for two years, he entered Mount Angel Seminary
in 2000, earning a master of divinity degree in 2005.
His ministry formation assignments took place at St. Joseph in
Salem, St. Henry in Gresham, St. Clare in Portland and St. Paul in
Silverton. He completed clinical pastoral education at St. Luke Regional
Medical Center in Boise, Idaho.
“I feel God has put me into different situations, and each one had
its positive, wonderful experiences,” he said before his ordination in
2005.
He served as parochial vicar at Sacred Heart in Medford and Our Lady
of the Lake Parish in Lake Oswego before being assigned as parish priest at Holy Trinity in Bandon in 2008. In 2010, he was named pastor of St. Mary Parish in Albany.
NEW PASTORAL CENTER STAFF Msgr. Gerard O’Connor
New assignment: Director of the Office of Divine Worship for the Archdiocese of Portland (Begins Sept. 1)
Previous assignment: Pastor, St. Francis Xavier Parish in Acushnet, Massachusetts
A priest of the Diocese of Fall River, Massachusetts, he also
has been a scientist and high-tech marketer. He earned a doctorate in
sacred liturgy is from the Pontifical Athenaeum of St. Anselm, the
Benedictine university in Rome.
Msgr. O’Connor was born in Hull, Yorkshire, in England in 1964. He
attended Marist College High School and then Kingston University in
London where he graduated with a bachelor’s degree in applied physics.
After university he began in marketing for the personal computer
industry. He became a seminarian for the Diocese of Fall River in 1996
and was sent to Rome for priestly studies at the North
American College. He was ordained in 2000 and was sent back to
Rome to work for the Holy See as an official of the Congregation of the Clergy.
He later served as parochial administrator of St. Anthony of Padua Parish in New Bedford and as an assistant priest at Our Lady
of Victory Parish in Centerville. He has been pastor in Acushnet since 2008.
He will be in residence at St. Rose of Lima in Portland.
Fr. Amalraj Rayappan
New assignment: Judge in the Department of the Tribunal and Canonical Services for the Archdiocese of Portland (Begins Sept. 1)
Previous assignment: Chancellor and judicial vicar for the Diocese of Tuticorin in India
Born in 1972 in Kadakulam, India, he attended Catholic primary and
secondary education before beginning minor seminary in 1989. He studied
philosophy and theology at St. Peter Pontifical Seminary in Bangalore
and was ordained in 1999. He holds a doctorate in canon law from
Urbaniana University in Rome and a diploma in jurisprudence from the
Gregorian University in Rome.
He served in parishes from 1999 to 2008 and has held the chancellor’s
position since 2012. He is fluent in English, good in Italian and Tamil
is his mother language.
He will be in residence at St. Anthony in Tigard.
REASSIGNMENT GLOSSARY Pastor — He leads the parish as an extension of the
ministry of the archbishop. Pastors are to teach, sanctify and govern
for the good of souls in a certain geographical area. Pastors are to
have ample experience as a priest, normally five years. Administrator — He leads the parish in the absence
of a pastor. Because he does not have as much experience as a pastor, or
for some other reason, he will receive help from archdiocesan
authorities and his powers will be limited in areas deemed appropriate
by the bishop. Parochial vicar — He shares in the pastoral care of the parish under direction of the pastor.
For five years I had the pleasure of being the Church Commission Chairman of the Archdiocesan Council of Catholic Women (ACCW). This devotion to priests had not been published in the Catholic Sentinel and as of 2007 these birthdays are shared with all Oregon Catholics.
I thank God that even in my short time with these wonderful women, this article has been included in the Catholic Sentinel.
5/19/2017 9:37:00 AM A year of prayer for our priests
“A
Year of Prayer for our Priests” is a ministry of the Archdiocesan
Council of Catholic Women. We share the joy of this devotion with all
Oregon Catholics. A day each month is set aside to pray for the names of
priests serving in the Archdiocese of Portland. Please remember them
and all priests, deacons and religious in your daily prayers.
O, Jesus I pray for Your faithful and
fervent priests, especially (name here). Keep them all close to Your
heart and bless them abundantly in time and eternity. Amen
June 1 — Discalaced Carmelite Fr. Thomas Koller
June 2 — Fr. Jack Krall
June 3 — Fr. Robert Krueger
June 4 — Fr. Michael Kueber
June 5 — Fr. George Kuforiji
June 6 — Fr. Moises Kumulmac
June 7 — St. John Society Fr. Lucas Laborde
June 8 — Fr. Theodore Lange
June 9 — Fr. Michael Lau
June 10 — Jesuit Fr. James Laudwein
June 11 — Benedictine Fr. Basil Lawrence
June 12 — Fr. Tom Layton
June 13 — Benedictine Fr. John Paul Le
June 14 — Fr. Moises Leal Gonzalez
June 15 — Fr. Matthew Libra
June 16 —Msgr. Charles Leinert, retired
June 17 — St. John Society Fr. Ignacio Liorente
June 18 — Missionaries of the Holy Spirit Fr. Hugo Maese
Norma McCorvey, who was the Jane Roe of the infamous Roe vs. Wade
Supreme Court case legalizing virtually unlimited abortions, passed away
today. McCorvey never had an abortion and eventually became pro-life
and dedicated her life to overturning the horrible Supreme Court
decision that bared her pseudonym.
McCorvey died today at an assisted-living facility in Katy, Texas. She was 69.
McCorvey never wanted an abortion — she was seeking a divorce from
her husband — but young, pro-abortion feminist attorney Sarah Weddington
used McCorvey’s case as a means of attempting to overturn Texas’ law
making most abortions illegal. Weddington took the case all the way to
the Supreme Court, which invalidated every pro-life state law in the
nation protecting unborn children and the rest is history.
But most Americans don’t know that McCorvey, who was “pro-choice” on
abortion at the time, became a pro-life advocate. She dedicated to
reversing the Supreme Court case that bears her fictitious name, Jane
Roe.
In a video,
McCorvey explained her effort to obtain a legal abortion in the 1970s
when facing an unplanned pregnancy. However, she never had an abortion
and realized that her court case was the biggest mistake of her life and
currently fights to stop abortion.
“Back in 1973, I was a very confused twenty-one year old with one child and facing an unplanned pregnancy,” she says in the ad. “At the time I fought to obtain a legal abortion, but truth be told, I have three daughters and never had an abortion.”
“I think it’s safe to say that the entire abortion industry is based
on a lie…. I am dedicated to spending the rest of my life undoing the
law that bears my name,” McCorvey says.
She concludes the 60 second ad with the words: “You read about me in
history books, but now I am dedicated to spreading the truth about
preserving the dignity of all human life from natural conception to
natural death.”
There is a 46-year-old woman, born in Texas, who should
be dead right now. In fact, she should have never been born. Forty years
ago, the Supreme Court decided that the Texas law that prevented Jane
Roe from ending the life of her unborn daughter was unconstitutional.
But by the time the Supreme Court issued its decision in 1973, she had already been born and adopted by a family—likely not knowing that all that ink spilled in Roe v. Wade was about her.
Norma McCorvey is “Jane Roe.” She claimed then that her pregnancy was the result of a rape,
although for over a decade now she has been outspokenly pro-life and
publicly admitted that this, and virtually every fact on which her case
was built, was a lie. Both McCorvey and Sandra Cano, the Doe of Doe v. Bolton—Roe’s companion case from Georgia decided the same day—are now outspoken pro-life advocates who have sworn that their cases are built on lies.
But before the Supreme Court could decide whether McCorvey did have a
constitutional right to end her unborn daughter’s life, it had to
overcome a procedural obstacle that slowed down the process—a delay that
factored into whether her daughter would ever have a family.
Because of that delay, McCorvey had already had the child by the time
the Supreme Court issued its decision in January 1973. She had been
adopted into a Texas home, perhaps somewhere in the Dallas area where
McCorvey lived. The court nevertheless said
that McCorvey’s case was not moot since her circumstances were “capable
of repetition” because courts would never be able to decide the
question during the time of a woman’s pregnancy.
Procedural history is never the exciting part of a lawsuit. But for
McCorvey’s unborn daughter, the dry complexity of legal procedure is the
reason she exists today. Fortunately for a three-year old girl, “the
wheels of justice grind slowly,” and by the time the court issued its
decision, a Texas family had adopted her. If the courts could have moved
more quickly, she (and her family) would have never had that chance.
Lemonade comes from lemons.
It is unknown to me whether the adoptive family ever even knew that
their daughter was the supposedly unwanted child who was the subject of
Roe. As far as we know, they raised her not knowing who she was and
certainly never telling her.
VOCAL: Since EWTN's special programming of "A Wolf in Sheep's Clothing" in late 2016, we are learning more about Saul Alinsky and CCHD. Reform CCHD Now and Catholic Media Coalition are considered a "right-wing fringe element", conducting a "witch-hunt" against CCHD. These descriptive phrases are uttered by Street Roots director Israel Baer
On the left side of God: How politics and religion mix in the world of charitable giving
By Joanne Zuhl, Staff Writer
A 4-inch-square, 96-page booklet once was considered the embodiment
of social justice and empowerment of the poor, and for years, its
publisher attracted financial backing from the Catholic Campaign for
Human Development through the Archdiocese of Portland in Oregon.
The local Catholic Campaign — a private nonprofit foundation operated
by the United States Conference of Catholic Bishops — helped launch the
booklet with a $5,000 grant in 2008, making sure information on health
care, shelter, employment and supportive services was in the hands of
people experiencing homelessness and poverty.
That was until this spring, when a call to the office of Justice and
Peace of the Archdiocese of Portland pointed out the offense on page 25.
There, under the category of health care, was a listing for Planned
Parenthood, which in a half-inch space included a description of the
various basic services, including contraception, that the organization
provides to low- or no-income customers seeking health care.
The message from CCHD managers at the Portland Archdiocese, although
supportive of the booklet’s overall mission, was made clear in terms of
funding: If Planned Parenthood remained in the booklet, CCHD, in keeping
with Catholic teaching, could no longer fund Street Roots, the
publisher of the Rose City Resource guide. Street Roots decided to keep
the listing.
But what was behind the call? Why now? What changed after five years
of CCHD support for Street Roots? How did a piece of information
suddenly morph into a theological offense?
Starting in autumn 2009, other groups began asking the same
questions. The Chinese Progressive Association in San Francisco was
among the first to get the call: CCHD, which was one of the founding
funders for the 38-year-old Association, had to cut ties with the
workers’ rights program. Also in California, the Young Workers United
was told it was being cut from funding as well, as was the Rebecca
Project for Human Rights, which helps homeless and disadvantaged women
who have children. L.A. Community Action Network was "defunded" at its
own request after CCHD tried to censor its newspaper. Women in
Transition in Louisville, Ky., had its grant rescinded, and Preble
Resource Center, which serves homeless youths in Portland, Maine, was
ordered to return to CCHD funds for its Homeless Voices for Justice
program. In Oregon, Children First for Oregon, a child advocacy group
for vulnerable children, was culled from the list of grantees earlier
this year.
Besides CCHD’s support, and beyond the commonality of their missions,
these groups share something else: They were all targeted, investigated
and determined unfit by a campaign of Catholic conservative groups
that, via the prolific capacity of the Internet, have formed a
nationwide coalition calling for the defunding of more than 50
poverty-alleviation organizations, and a radical overhaul — and even
disbandment — of CCHD.
To date (2010), 10 U.S. bishops, an unprecedented number by Catholic news
reports, have publicly suspended their annual, mandatory collection
among parishioners for CCHD because of claims that CCHD funded
“anti-Catholic” organizations. The allegations by the group
called“Reform CCHD Now” against grantees begin as crimes against the
Catholic Church for supporting abortion and gay-rights issues, and
extend to direct attacks on community organizing and social empowerment.
It could be dismissed as a fringe element, if not for the use of the
campaign by politically vested parties to discredit, disrupt and defund
the work of community organizing groups long-supported and heralded by
U.S. bishops.
This year, Catholic Campaign for Human Development celebrated 40
years of funding community programs that address the root causes of
homelessness and poverty. Nationwide, it has distributed more than $400
million in self-help grants to 8,000 agencies across the United States,
making it the nation’s largest private funder of self-help groups for
the poor.
CCHD is a rarity in the world of charitable investment in that it
does not fund direct services like its faith-based counterparts,
Catholic Charities or St. Vincent DePaul. Instead, CCHD’s grantees are
organizations that work to foster systemic change through partnering
with common-cause groups and community organizing. Because of its role
in community organizing projects, the Portland Archdiocese is considered
a core funder of poverty-alleviation and empowerment projects in Oregon
and a voice among faith-based efforts to shape policy around
social-service needs in Multnomah County.
The attacks by Reform CCHD Now and its followers are prompting a
“review and renewal” process by the United States Conference of Catholic
Bishops, which prepares to meet later this month. What the bishops
decide could have major consequences for the thousands of cash-strapped
nonprofits that CCHD supports, and the millions of poor and
disenfranchised people who rely on these programs that today serve as
proxy to government initiatives.
‘Eternal vigilance is the price of freedom’
In the summer of 2009, the Texas-based Bellarmine Veritas Ministry,
an opaque “Catholic grass-roots organizing ministry” traceable to one
man, Rob Gasper, released an investigation into CCHD grantees. This
June, the Virginia-based American Life League released a report echoing
Bellarmine’s conclusions: that CCHD was funding what it called
“anti-Catholic organizations” based upon the grantees’ actions and the
actions of their partners and affiliates. These groups called on
parishioners to boycott their donations to CCHD until the bishops revise
the granting oversight. The groups specifically target 50 organizations
they are demanding the CCHD stops funding.
These reports surfaced during the thick of the health care reform
debate, a flagship in President Obama’s agenda, which the bishops
opposed over abortion issues. In fact, the reformers singled out the
bill and demanded that any grantees that supported the health care
reform legislation “must state clearly and publicly that they will not
promote any piece of legislation which gives federal support to abortion
or family planning.”
Bellarmine, American Life League and Human Life International, also
based in Virginia, are the three primary organizations behind Reform
CCHD Now, although Reform CCHD Now claims more than 20 organizations
working on behalf of the nationwide campaign. These three groups have
driven the reform movement to viral levels online with blogs and video
and through the multitude of online Catholic and pro-life news services,
including LifeNews.com and LifeSiteNews.com.
“We started forming the coalition when we found very anti-Catholic
things being funded by Catholics,” says Stephen Phelan, communications
manager with Human Life International. “Michael Hitchborn (with
American Life League) wanted to meet and they refused, and Bellarmine
also tried and didn’t a get a response. So everybody went public with
it.”
“Because of the Internet, we’ve been able to get the information out
to much more people in a much shorter period of time,” says Michael
Hitchborn, a researcher with the pro-life organization American Life
League. “Which is why the CCHD is finding it much harder to hide with
their tactics they’ve been using.”
Those tactics, according to Hitchborn, are to fund groups that do not
conform to Catholic teaching, deny that they are “anti-Catholic”
groups, and then continue funding with the complications essentially
swept under the rug. Many of the organizations already defunded this
past year were longtime recipients of CCHD funding, and praised for
their work in building cross-community partnerships and networks to
fight the causes of poverty. However, it’s those partnerships that
factor into nearly all of the groups singled out by the reform movement.
In fact, more than 30 groups reformers want defunded are listed because
they are members of the Center for Community Change, a D.C.-based
cross-community organizing movement that stopped receiving CCHD funding
in 2001.
“That’s a problem because there’s no accountability,” Hitchborn says.
“The groups that are receiving CCHD money are getting trained by
(Center for Community Change), which means they are being trained in
cross-issues advocacy. And that’s a problem. So what we called for is an
immediate disassociation from (Center for Community Change) for any
group receiving CCHD money.”
Hitchborn says he will continue investigating organizations to weed
out the grantees and says he’s working on a new report for release soon,
as the bishops conference and the annual CCHD collection approaches.
“Because of the long history of CCHD funding errant organizations,
there’s no way that we could let up,” Hitchborn says. “Eternal vigilance
is the price of freedom. And if we are going to make sure that an
organization that claims to be Catholic remains Catholic, they need to
adhere to Catholic teaching.”
‘We didn’t even do anything wrong’
For nearly four decades, the San Francisco-based Chinese Progressive
Association organized the Chinese and Asian immigrant community,
including thousands of restaurant workers who received less than minimum
wage or were living in the margins. With the support of CCHD, the
organization engaged workers to successfully raise San Francisco’s
minimum wage from $6.75 to $8.50, and in 2006, helped lead the charge
for all workers in the city to receive paid sick leave. This work, along
with its housing program, youths and environmental justice work, and
its workers center, was funded by CCHD for years. But by September, the
local CCHD said the relationship was over. It was pulling the plug on
$30,000 it had granted to the organization’s worker center.
“They called me and they said they needed to talk, says Alex T. Tom,
the Chinese Progressive Association’s executive director, “that people
were getting ready for the bishops meeting in the fall and they were
fanning the flames and pushing CCHD to resolve the issue.”
The issue was the Association’s publication of a voter pamphlet that
opposed California’s Propositions 8 and 4, which banned same-sex
marriages and required parental notification for some abortions. It was
an effort that had nothing to do with the CCHD’s funding, which was
specifically allocated for the organization’s Worker Center.
“It was right when the economic crisis happened,” Tom says. “It was
really poor form, poor taste and very bad timing when they decided to
revoke the funding.”
“In general, worker centers don’t have the easiest time. Anti-poverty
work is not something that is heavily supported,” Tom says. “That was
why CCHD was important. It helped us build a movement. And now we have
to find a consistent revenue stream that doesn’t rely on support that we
used to receive from CCHD.”
Preble Street in Portland, Maine, received CCHD grants for 13 years
for its work in empowering the homeless, most recently a $30,000 grant
in 2009. However, it was defunded at the end of 2009 and asked to return
unspent grant money to CCHD because the organization joined the
campaign against a measure to overturn the state’s same-sex marriage
law.
For Preble Street, it was an extension of their advocacy for rights
and opportunities for the homeless youths within the GBLT the
organization cares for and supports. The CCHD grant, however, actually
was awarded to Preble Street’s project called Homeless Voices for
Justice, which works for social change on behalf of -- and with the
leadership of — people in poverty and homelessness. Homeless Voices did
not participate in the campaign on the law. However, as Homeless Voices’
fiscal agent, Preble Street was called to return funding, and did so
with a $2,400 check.
In a letter to CCHD Director Ralph McCloud, Preble
Street Executive Director Mark Swann defended his group’s position:
“Throughout our history, when Preble Street and Homeless Voices for
Justice have taken differing positions, there has never been any effort
to force or stifle the opinion of the other. Indeed, regardless of
Preble Street’s point of view, we have chosen to facilitate the
expressions of opposing positions such as those of (Homeless Voices) by
the support we offer them — embodying the principles of CCHD social
justice teachings.
“Punishing Homeless Voices by demanding the return of much-needed
funds because of Preble Street’s advocacy around issues of social
justice is deeply troubling,” Swann wrote. “It is unfortunate that the
CCHD and the local Diocese is choosing not to be part of these important
efforts.”
Women in Transition in Louisville, Ky., is but a shadow of its former
self after CCHD rescinded a $25,000 grant at the end of 2009. Women in
Transition runs skill-building programs for at-risk women and organizes
on issues of affordable housing and health care. CCHD was a sponsor of
the organization since 2005, until this past year when it received a
letter from someone pointing out Women in Transition’s relationship with
Wench Self-Care Collective, a local women’s health organization. Wench
is pro-choice, and has helped escort women to and from the city’s
abortion clinic, but it also focuses on women’s nutrition and education
around healthy eating habits, which is where Women in Transition and
Wench crossed paths. Women in Transition says it never worked with Wench
on reproductive rights, just healthy eating, cooking classes and health
fairs.
Women in Transition’s executive director, Khalilah Collins, says her
organization had received CCHD grants for $20,000 and $25,000 each year
since 2005. The 2009 fall grant for $25,000 had been approved and the
check in the hands of their fiscal sponsor, Catholic Charities, but it
was never delivered. Collins says she was told by Catholic Charities
that unless she signed a letter saying that her organization regretted
the situation and would not work with the Wench group or any other group
whose mission contradicted Catholic teaching, the money was in
jeopardy. It was more than a third of the organization’s budget, and
money they had counted on.
“The more I thought about it, the more upset I got,” Collins says. “We didn’t even do anything wrong.” (Collins says there were also questions about their 501(c)3 status, but that had not disrupted funding before.)
Collins didn’t write the letter. “I felt that our integrity was
questioned as an organization, and all we have is our integrity and our
voice, and you’re questioning that,” she says. “We can’t be a part of
that.”
Collins says she never knew who wrote the letter about Wench, and
that the relationship is not even traceable through Women in
Transition’s website. However, by November, just before the 2009
collection for CCHD, Women in Transition and others were singled out in a
press release by the American Life League and others within Reform CCHD
Now for ties to Planned Parenthood, which led a workshop at an event
the organization-co-sponsored with Spalding University.
“It’s not about WIT and Wenches,” Collins says. “We’ve never done any
work on choice at all. We steer clear of that number one thing because
we know we could lose our funding.”
But the funding is gone. “We have no money right now. None. I didn’t
get paid last week, the rent hasn’t been paid, because we’re out of
money,” Collins says.
‘It’s taking away care from those who need it’
“These are politically motivated attacks,” says Chris Korzen,
executive director of D.C.-based Catholics United, a nonprofit,
nonpartisan organization doing online advocacy and education programs
around the Catholic Social Tradition. “And they fit into this broader
narrative that we’re unfortunately seeing in our system now, where
social change is limited to charity and not actually fixing social
structures that cause poverty and other problems.”
The intent of these attacks, Korzen says, is to demonize community
organizing behind the arguments against abortion and same-sex marriage.
That’s the end result of what this campaign is doing,” Korzen says.
“It’s taking away care from those who need it.”
A Catholic himself, Korzen says Catholic social teaching is being hijacked by political agendas.
“This hyper-individualism that some are pushing in a political
context does not have a lot of support in Catholic social teaching,”
Korzen says. “So, essentially what we’re seeing is groups who are using
Catholic teaching to promote what really is a secular agenda.”
It’s not a new thing, Korzen says. Indeed, CCHD for decades has had
its critics. But today it gets the added boost of leveraging political
gains with a galvanized voting block, further inflamed by the
personalities parading through our ever-expanding media options.
“For sure, we’ve seen a movement to the right in Catholic
institutional settings, and I’d even go as far to say there are some
elements of the Catholic institutions and some parts of the (U.S.
Conference of Catholic Bishops) that have essentially been taken over by
the Republican Party. That sounds like a strong statement, but it’s the
truth. Over the years, the conservative movement has worked very hard
to cultivate support in the Catholic churches.”
Case in point, Korzen says, is the U.S. bishops’ opposition to the
health care reform bill, which was singled out as a defundable offense
by the reformers, “even though the Catholic Church believes that health
care is a human right,” Korzen says. “That never would have happened in
the 1980s.”
In response to the reformers’ investigations and allegations, bishops
across the country have issued statements in defense of CCHD’s
operations, including Archbishop John Vlazny of the Portland Diocese.
Vlazny wrote on the issue in the Catholic Sentinal in late 2009, prior
to Street Roots being defunded.
“Once again this year objections have been raised to the Campaign
because some CCHD-funded groups have taken actions in conflict with CCHD
guidelines after they were funded,” Vlazny writes. “… When the facts
were confirmed, the groups were defunded. Other allegations were raised,
but the charges proved to be inaccurate or a misunderstanding had
occurred. Mistakes are made, they are quickly corrected. But the
negative voices drone on, and I suspect their problems are more
political than religious.” (I disagree with Archbishop Emeritus Vlazny on this. Street Roots was filled with infractions, but I think we still fund it from time to time VO
Ralph McCloud, the executive director of CCHD based in Washington
D.C., says CCHD isn’t beholding to the partisan arguments behind the
attacks. “We go to where poor people are, where nobody else wants to go,
to let them speak boldly. I think we’re somewhere boldly embedded
between the right and the left, and neither one of them can have a claim
on it,” McCloud says.
McCloud says he cannot go into details on the upcoming review and
renewal of CCHD, which will be conducted by the bishops, but that it
will look at ways CCHD’s funding process can be more “responsive to the
needs of the contemporary current realities,” McCloud says.
“I think where it gets murky sometimes is when people are in
coalitions with a group where their main focus is somewhere else,”
McCloud says. “That’s one of the things hoping to come out of the review
and renewal process. We’re securing assistance from folks who are
theologians and ethicists to find where the line is so we’re not
arbitrary in our decisions.”
Just as the reform campaign proliferated on the blogosphere last
summer, Matt Cato was hired to head the Portland Archdiocese Office of
Justice and Peace, which administers the local CCHD funding process.
With his appointment in August, 2009, the office merged with the
Archdiocese’s Respect Life Activities Office. By early December, CCHD
informed Children First for Oregon that it would not be considered for
future grants because of its 2006 opposition of a measure to require
parental notification for minors seeking abortion. Cato said Children First has the support of the Archdiocese, but that the group could not
receive CCHD funds.
Children’s First advocates on behalf of children in foster care,
living in poverty, those who need health care and those suffering from
abuse or neglect. Children First declined to talk on the record about the situation,
but Cato said it could not longer be funded by CCHD because of its
opposition to the measure, even in cases of incest or abuse. “The bishops do not recognize any exception to abortion,” Cato says.
Those are doctrinal objections for the Catholic Church. Cato says he
has no contact with the groups attacking CCHD, but that he is familiar
with the more political ideologies behind their motivation. “I’m not speaking for these organizations, but I do know that plenty
of people are uncomfortable when a group of low-income or poor persons
have power,” Cato says. “So you have the power of money, which
corporations have, and you have the power of people, which is what
community organizing is. The power of people which needs to balance the
power of money, and that’s what community organizing is about, and a lot
of people are uncomfortable with the poor having the voice.” ( TOTALLY disagree. VOCAL)
‘I’m not attacking social justice’ Stephen Phelan, communications manager with Human Life International, denies any political agenda to the reform movement. “It’s easy to confuse what we’re saying with a political message,”
Phelan says “We’re not out to get anybody. We want to see real Catholic
teaching take hold.”
Phelan says that what has changed, from groups receiving years of
funding from CCHD to being considered inappropriate and defunded, is the
political backdrop.
“I think when (CCHD) first started, it made more sense for Catholics
to align with the more liberal (groups),” Phelan says. “The Democratic
side of the coin was doing good work back then. It wasn’t all these
other things — anti-marriage, abortion, and Marxism. So what’s happened
in the last 40 years is the same groups that were once pretty cool to
work with have gotten more radically political, and the CCHD has
continued to work with them, and been opposed to the church on a lot of
these issues. After a couple of decades, it’s like, really? What are you
guys thinking?”
Regardless of Phelan’s intentions or viewpoint, the criticism and
condemnation of CCHD has for decades been framed by politics. In the
1980s and ’90s, former political appointees from the Nixon and Reagan
administrations painted CCHD as a political arm of the liberal agenda.
One appointee distributed a paper saying CCHD used Catholic money to
prop up “leftist political activists plotting to destroy our economic
system” and told Catholics to instead give their money to direct
services. Others have said CCHD promotes a “political agenda far to the
left of mainstream America,” Repeated attacks conclude that people
should not give money to CCHD because its mission is not charity, but
rather social justice.
“I have gotten a lot of feedback from people who are both excited and
angry about the research that I’ve done,” American Life League’s
Hitchborn says. “It’s interesting. The people who write me that are
angry say I can’t believe that you are arguing against the bishops. They
don’t address the concerns, they say, ‘Why are you doing this? Why are
you attacking social justice?’ I’m not attacking social justice.”
A more recent voice to the opposition to CCHD has been Deal W.
Hudson, the former director of Catholic outreach for George W. Bush’s
2000 and 2004 campaigns, and now the director of InsideCatholic.com. He
has advanced the Reform CCHD Now, citing its defunding campaign in his
writings online, and added among those to be defunded the attendees to
the U.S. Social Forum 2010 that included workshops on reproductive and
gay rights.
“One criticism leveled at the CCHD Reform Now research is that it was
alleging ‘guilt by association.’ But that misses the point completely,”
Hudson writes. “The presence of 21 CCHD grantees at U.S. Social Forum
isn’t problematic because grantees are keeping company with the wrong
people, but because they’re actively participating in a forum designed
‘to set a national action agenda.’ Looking at the program, it’s safe to
assume that the agenda includes the right to abortion and gay marriage,
as well as a larger ideological commitment to various forms of Marxism —
an ideology condemned by the Catholic Church.”
The Catholic Media Coalition, another Catholic news source, for years
has pushed to revamp CCHD, and calls for Catholics to boycott giving
money to the charity because “The good groups funded by CCHD are not
sufficient to balance the many evil groups supported, groups working for
socialism by electing liberal politicians. CCHD helped to give us the
radical, left-wing Congress we have today.”
Compare that to celebrity pundit Glenn Beck, who told followers
earlier this year that that if they find the words “social justice” or
“economic justice” on their church website, to “run as fast as you can.
“Social justice and economic justice, they are code words. Now, am I
advising people to leave their church? Yes! … If you have a priest that
is pushing social justice, go find another parish,” Beck said.
“One of the effects of this, too, is essentially these folks are
saying to a new generation of Catholics who still believe in social
justice that you’re not welcome here anymore,” Korzen says. “It’s going
to shift demographics, where folks who still believe in social justice
are just not considering themselves Catholic anymore. I saw that growing
up as an altar boy in Rhode Island. From the perspective of the
Catholic community, which should be a diverse community across racial
and cultural lines; I don’t want to be a part of a church that builds
itself as an exclusive club. It’s damaging to the church, as is any
attempts to use Catholic teaching as a political battering ram. And we
just see more of that every day.”
‘There’s a point where you’ve got to draw a line’
Matt Cato with the Portland Archdiocese office of Justice and Peace
and Respect for Life, says that the reform movement’s attacks on CCHD
have not changed how they consider grantees. However, Cato says he has
added a line to the local CCHD grant application.
“We still look at the same criteria. It’s always been on the
application do you act in accordance of the teachings of the Catholic
Church. I just added to that, can you tell me the ballot measures that
you or your executive director has supported in the last five years.
That was an easy one to have missed. It’s usually not on someone’s Web
site.”
The decision came after learning of Children First For Oregon’s position on Measuren 43.
Still, Cato maintains that there are differences between material and
proximate relationships between organizations that would determine if a
group is eligible for funding.
“There’s a point where you’ve got to draw a line. Just because the
organization does this here or is associated with another organization,
it doesn’t mean this organization is tainted,” Cato says.
Planned Parenthood, however, is the exception.
Since 2005, Street Roots has received $40,000 from CCHD for the
newspaper, the Rose City Resource guide and for the eastside expansion
to open a remote office for vendors. In all those years, Planned
Parenthood has been a part of its listings (prior to 2008, the Rose City
Resource was included as a part of the newspaper). Likewise, Street
Roots has always included information on organizations helping at-risk
gay, lesbian, transgender and bisexual youths and adults. Planned
Parenthood is a “nuclear” red flag in the Catholic Church, Cato says. It
is simply too hot to handle. “I’m not going to tell you how to run your business, you guys do
great work,” Cato told this interview. “You make the decision in future
resource guides to include that information or not, and if you include
(Planned Parenthood), we can’t give you a CCHD grant.” Cato says.
Cato says there is room for working together, regardless of whether CCHD is funding a program.
“Jesus had dinner with the tax collectors, prostitutes and sinners,”
Cato says. “You just can’t completely separate your self with those you
completely disagree with. As Catholics, we’re called to evangelize, not
preach to the choir.”
(Street Roots has not been asked to return any funding from CCHD)
“It’s disturbing that a small group of right-wing fringe elements
within the Catholic Church are being successful at undermining the
Catholic Campaign for Human Development’s work to address the root
causes of poverty through promotion and support of community-controlled,
self-help organizations and through transformative education,” says
Street Roots Executive Director Israel Bayer.
“At the end of the day, a witch hunt is a witch hunt, and that’s
exactly what Street Roots and dozens of community organizations working
to fight poverty in the United States are facing, a witch hunt born out
of fear and intolerance. And let’s be clear, this is far from over.
Every group that currently receives funds from CCHD is being asked to
not take part in activities, or align themselves with the very groups it
will take to dismantle poverty in this country. In our case, the very
tool is the Rose City Resource guide. The guide gives people
experiencing homelessness and poverty a chance to become their own
advocates through education, and now it’s being used against us because
we have chosen to deliver to people, without judgment, the resources
that are available to them in our community.
“Saying that, we’re not defeated,” Bayer says. “Maybe it was a
blessing in disguise that one of the groups defunded in this fiasco was a
community newspaper like Street Roots that takes its journalism
seriously enough to tell the whole story, and get it out to the broader
public for a larger debate."
Sidebar: The Catholic Campaign for Human Development (CCHD) was founded in
1970 by the United States Conference of Catholic Bishops. It is the
anti-poverty, social justice arm of the Catholic Church, with a mission
to address the causes of poverty through community-controlled, self-help
organizations and education. Each year, CCHD distributes about $12
million to between 250 and 300 social justice organizations in the
United States.
For years, the Catholic Campaign for Human Development supported the
Association of Community Organizations for Reform Now, ACORN. However
allegations against various ACORN franchises in 2008 and 2009 turned the
nationwide community organizing group into a pariah, and CCHD cut off
all funding for ACORN organizations, locally and nationally. ACORN was
recently acquitted in New York of any wrongdoing surrounding the
pimp/prostitution videotape scandal, the most salacious accusations
against an ACORN franchise.
We
recently received a disappointing ruling in the case of Bill Diss, a
Portland, Oregon public school teacher who was fired after he objected
to facilitating a Planned Parenthood sex education program in his
classroom. The judge granted the defendant’s motion for summary
judgment, which means the case cannot go before a jury. Life Legal https://lifelegaldefensefoundation.org/
(side note from VOCAL. David Daleiden who was sued for being part of the Baby Body Parts videos which exposed this evil, is part of the organization helping Bill)
Bill Diss became “enemy number one” with his local Planned Parenthood
affiliate when he led opposition to a new PP mega-facility in downtown
Portland.
When Planned Parenthood employees wanted to come into Diss’ classroom
to recruit students for their “Teen Outreach Program,” or TOP. Diss
said no. TOP is a federally-funded sex ed program that targets children
as young as 10 years old. Diss respectfully asked to be excused from
facilitating the program, as the content violated his religious
convictions.
The school refused and then fired Mr. Diss.
The same Planned Parenthood affiliate was caught on video giving a 15-year-old girl advice on how to access pornography and engage in dangerous, deviant sexual acts.(we will not be showing the video because of the content VOCAL)
The lower court ruled that teachers like Mr. Diss should not be
afforded the full protection of the Constitution when they have
religious objections to teaching content that violates their most deeply
held beliefs.
Life Legal vehemently disagrees and we have filed notice to appeal
the decision to the Ninth Circuit Court of Appeals. We are honored to
represent Bill Diss and we will continue to fight for his First
Amendment rights.
So far the Archdiocese has remained quiet regarding this issue, except for Archbishop John Vlazny in 2013 who wrote a letter of support for the Archdiocese.
Prayer request from Bill Diss. His daughter and a niece are pregnant and he would like your prayers for mothers, children and for great health for all.
Why we Vote for " Life". The reasons are simple: Indelible Marks and Avenues of Grace.
When we are baptized in the name of the Father, Son and Holy Spirit we receive an indelible mark on our Soul. When we are confirmed, we will have two indelible marks on our Soul. Priests receive a third indelible mark on their Soul.
We are now part of the body of Christ, called to be "in the world but not of the world" and therefore have different responsibilities and obligations than the rest of the world. We were paid for with the greatest Price ever...and must not forget it.
In the beginning.
Since the Creator is the Author of All Life we defend and give dignity to his creations.
These marks are ours forever. Nothing we can do remove them. So, it is a grave responsibility for our parents to have us baptized, in the Roman rite it behooves us to know what we're doing for the second mark.
When our Heavenly Father revealed Himself to people for the first time, He chose the Jews. Moses carried our original "guidelines for living" down a mountainside. Twice the Lord had to write in stone what would one day be written on our hearts: the natural law.
To breech any of these commandments, these stepping stones to Heaven, bring chaos to the world and spiritual death to us, an eternity without God and no way to change this.
Basic Values on the Issues
Abortion/Euthanasia/Embryonic Stem Cell Research - "Thou shalt not kill (murder)."
We cannot vote for someone who believes that killing is the answer to problems. God alone is the author of life and death. We must trust Him. We are called to think about things differently.
Regarding embryonic stem cell research - "It is immoral to produce human embryos intended for exploitation as disposable biological material." Code of canon law.
The US Government is not using tax payers money to kill any new embryos for their research, only embryos already killed are being used. The private sector continues using embryos in their stem cell research.
Homosexual unions- "Thou shalt not commit adultery." Fornication, sexual relations between unmarried persons, is part of this commandment.
We cannot vote to keep people in a state of mortal sin, even if they are ignorant of this fact.
We are culpable. Remember those indelible marks.
War and capital punishment are subjects theologians can and do have differing opinions about. But, abortion, euthanasia, embryonic stem cell research and homosexual unions unravel the fabric of our civilization and are things we cannot support.
Learning about these differences, instead of lumping them into one, will help us slowly eliminate war, crime and other social ills.
Let's remember that we have Avenues of Grace from the seven sacraments: Baptism, Confession, Holy Communion, Confirmation, Holy Matrimony, Holy Orders and Last Rites. (and those indelible marks on our souls) to get us through anything.
"Drink because you are happy, but never because you are miserable.
―
G.K. Chesterton
This article originally appeared in the November 2009 edition of Crisis Magazine by Sean P. Dailey has been the editor-in-chief of Gilbert Magazine.
There is Protestant drinking and there is Catholic drinking, and the
difference is more than mere quantity. I have no scientific data to back
up my claims, nor have I completed any formal studies. But I have done a good bit of, shall we say, informal study, which for a hypothesis like this is probably the best kind.
To begin with, what is Catholic drinking? It’s hard to pin
down, but here’s a historical example. St. Arnold (580-640), also known
as St. Arnulf of Metz, was a seventh-century bishop of Metz, in what
later became France. Much beloved by the people, St. Arnold is said to
have preached against drinking water, which in those days could be
extremely dangerous owing to unsanitary sewage systems — or no sewage
system at all. At the same time, he frequently touted the benefits of
beer and is credited with having once said,
“From man’s sweat and God’s
love, beer came into the world.”
Wise words, and St. Arnold’s flock took them to heart. After his
death, the good bishop was buried at a monastery near Remiremont,
France, where he had retired. However, his flock missed him and wanted
him back, so in 641, having gotten approval to exhume St. Arnold’s
remains, they carried him in procession back to Metz for reburial in the
Basilica of the Holy Apostles. Along the way, it being a hot day, they
got thirsty and stopped at an inn for some beer. Unfortunately, the inn
had just enough left for a single mug; the processionals would have to
share. As the tale goes, the mug did not run dry until all the people
had drunk their fill.
Now, I’m not saying that Catholic drinking involves miracles, or that
a miracle should occur every time people get together to imbibe. But
good beer — and good wine for that matter — is a small miracle in
itself, being a gift from God to His creatures, whom He loves. And as G.
K. Chesterton wrote in Orthodoxy,
“We should thank God for beer and burgundy by not drinking too much of
them.” In other words, we show our gratitude to God for wine and beer by
enjoying these things, in good cheer and warm company, but not enjoying
them to excess.
Just what constitutes excess is for each person to judge for himself.
However, we now approach the main difference between Catholic drinking
and Protestant drinking. Protestant drinking tends to occur at one
extreme or another: either way too much or none at all, with each being a
reaction to the other. Some people, rightly fed up with the smug
self-righteousness of teetotalers, drink to excess. And teetotalers,
rightly appalled at the habits of habitual drunkards, practice strict
abstinence.
It seems to occur to neither side that their reaction is
just that: a reaction, and not a solution. If they considered it a bit,
they might see a third way that involves neither drunkenness nor
abstinence, yet is consistent with healthy, honest, humane Christian
living.
Here we encounter Catholic drinking. Catholic drinking is
that third way, the way to engage in an ancient activity enjoyed by
everyone from peasants to emperors to Jesus Himself. And again, it is
not just about quantity. In fact, I think the chief element is
conviviality. When friends get together for a drink, it may be to
celebrate, or it may be to mourn. But it should always be to enjoy one
another’s company. (Yes, there is a time and place for a solitary beer,
but that is the exception.)
For example: The lectures at the annual Chesterton conference are themselves no more important than the attendees later discussing
those same lectures over beer and wine (we tend to adhere to Hilaire
Belloc’s rule of thumb, which is to avoid alcoholic beverages developed
after the Reformation). These gatherings occur between talks, during
talks — indeed, long into the night — and we typically fall into bed
pleasantly stewed. I cannot imagine a Chesterton conference without
this. And yet I also know how detrimental it would be if we all stumbled
back to our rooms roaring drunk.
Avoid each extreme — that’s how you drink like a Catholic.
This is the art of Catholic drinking. There are plenty of our brethren
who consider drinking somehow immoral, and there are plenty of others
who think drinking must end with great intoxication. But the balanced
approach — the Catholic approach — means having a good time, a good
laugh, sometime a good cry, but always with joy and gratitude for God’s
generosity in giving us such wonders as beer and burgundy. Remember
that, and the lost art of Catholic drinking may not remain lost.
Here is an explanation of the song we all love at this time of year. No
matter what challenges the "world" gives Catholics, we find a way to
remember the - REASON FOR THE SEASON
The Twelve Days of Christmas - December 25 until January 6th Epiphany.
Catholics in England during the period 1558 to 1829 were prohibited by
law to practice their faith either in public or private. It was illegal
to be Catholic until Parliament finally emancipated Catholics in England
in 1829.
"The Twelve Days of Christmas" was written in England as one of the
"catechism songs" to help young Catholics learn the basics of their
faith. In short, it was a coded-message, a memory aid. Since the song
sounded like rhyming nonsense, young Catholics could sing the song
without fear of imprisonment. The authorities would not know that it was
a religious song.
"The 12 Days of Christmas" is in a sense an allegory. Each of the
items in the song represents something significant to the"The 12 Days of
Christmas" is in a sense an allegory. Each of the items in the song
represents something significant to the teachings of the Catholic faith.
The hidden meaning of each gift was designed to help Catholic children
learn their faith. The better acquainted one is with the Bible, the more
these interpretations have significance.
The song goes, "On the first day of Christmas my true love gave to me…"
The "true love" mentioned in the song doesn’t refer to an earthly
suitor, but it refers to God Himself. The "me" who receives the presents
refers to every baptized person. i.e. the Church.
1st Day: The partridge in a pear tree is Christ Jesus upon the
Cross. In the song, Christ is symbolically presented as a mother
partridge because she would feign injury to decoy a predator away from
her nestlings. She was even willing to die for them.
The tree is the symbol of the fall of the human race through the sin of
Adam and Eve. It is also the symbol of its redemption by Jesus Christ on
the tree of the Cross.
2nd Day: The "two turtle doves" refers to the Old and New Testaments.
3rd Day: The "three French hens" stand for faith, hope and love—the three gifts of the Spirit that abide (1 Corinthians 13).
4th Day:
The "four calling birds" refers to the four evangelists who wrote the
Gospels—Matthew, Mark, Luke and John—which sing the song of salvation
through Jesus Christ.
5th Day: The "five golden rings" represents the first five books
of the Bible, also called the Jewish Torah: Genesis, Exodus, Leviticus,
Numbers and Deuteronomy.
6th Day: The "six geese a-laying" is the six days of creation.
7th Day: The "seven swans a-swimming" refers to the seven gifts
of the Holy Spirit: wisdom, understanding, counsel, fortitude,
knowledge, piety and fear of the Lord.
8th Day: The "eight maids a milking " reminded children of the eight beatitudes listed in the Sermon on the Mount.
9th Day: The "nine ladies dancing" were the nine fruits of the
Holy Spirit found in Galatians 5:22-23: love, joy, peace, patience,
kindness, goodness, faithfulness, gentleness and self control.
10th Day: The "ten lords a-leaping" represents the Ten Commandments 11th Day: The "eleven pipers piping" refers to the eleven faithful apostles.
12th Day: The ‘twelve drummers drumming" were the twelve points
of belief expressed in the Apostles’ Creed: belief in God the Father,
the Son and the Holy Spirit, that Jesus Christ was born of the Virgin
Mary, mad"e man, crucified, died and arose on the third day, that he
sits at the right hand of the father and will come again, the
resurrection of the dead and life everlasting.
This is the time of martyrs too, St. Stephen and the Holy Innocents. May
2011 be a year when we remember those who have suffered real losses for
Christ. Let us continue to bring real peace and justice to earth by
valuing the sanctity of life.
Merry Christmas and Happy New Year to you and yours,
"The more we are proud that the Bethlehem story is plain enough to be
understood by the shepherds, and almost by the sheep, the more do we
let ourselves go, in dark and gorgeous imaginative frescoes or pageants
about the mystery and majesty of the Three Magian Kings." - Christendom in Dublin, Ch.3 by GK Chesterton
An elder Mexican man makes his way to Mass in the early morning
twilight of December 9, 1531. He is a peasant, a simple farmer and
laborer, and he has no education. Born under Aztec rule, he is a convert
to Catholicism, and each step he takes this morning is a step into
history.
The morning quiet is broken by a strange music that he will later
describe as the beautiful sound of birds. Diverting his path to
investigate the sound, Juan Diego comes face to face with a radiant
apparition of the Virgin Mary.
Juan Diego is 57 years old. He has just encountered the Virgin Mary
on Tepeyac Hill, the site of a former Aztec Temple. His wife has died
two years earlier, and he lives with his elder uncle, scratching his
living from the earth as a humble peasant farmer. Why should this
unlearned, man be chosen by Our Lady to carry a message to the Bishop?
Perhaps because she would find none other as humble as Juan Diego.
Juan Diego is dazzled by the incredible beauty and miraculous nature
of Our Lady's appearance. She appears as a native princess to him, and
her words sound more beautiful than the sweetest music ever made.
Our Lady calms the startled traveler, and assures him of who she is.
She instructs Juan Diego to visit his bishop and ask that a temple be
built on the site of her appearance, so that she will have a place to
hear petitions and to heal the suffering of the Mexican people. "Now go
and put forth your best effort," Our Lady instructs.
Visibly shaken, Juan Diego approaches the Bishop who is initially
very skeptical of his account. What did this peasant truly want? Does he
merely seek attention? Notoriety? Money? Or is he possessed by demons?
Has Juan Diego been tricked by the Devil?
The Bishop patiently listens to Juan Diego's accounts and dismisses him. The humble farmer has failed.
Juan Diego begins to doubt himself. He returns to Tepeyac Hill where
he hopes for some conformation of what he's experienced. Indeed, Our
Lady does not disappoint, for she appears again, as radiant as before.
Juan Diego tells Our Lady what she already knows, that the Bishop did
not believe him. She instructs him to return the next morning and ask
again.
The Bishop is beside himself. Why did this peasant insist on telling
this story? How could he know if the peasant was lying or perhaps
insane? At their second meeting, the Bishop asks for a sign. Juan Diego
makes a promise he won't keep, saying he will return the very next
morning with a sign from Our Lady.
But that evening, Juan Diego returns home to find his uncle, Juan
Bernadino, who is 68 years old, and suddenly, terribly ill. The illness
is known to the people there and it brings a burning fever so hot, it's
almost always fatal. Juan Diego cannot leave his uncle's bedside to keep
his pledge to the Bishop. He spends two days with his uncle, trying to
save him. When it becomes apparent his uncle is about to die, he leaves
to find a priest who can prepare him for death.
Frightened and saddened, Juan Diego sets off in a great hurry, time
is running out, and Juan Diego is afraid his uncle will die without a
last confession. On the road, in his way, Our Lady appears for a third
time. Upset and afraid, Juan explains himself. Our Lady replies, "Am I
not your mother? ... Are you not in the crossing of my arms?" she asks.
Shamed by the admonishment, but emboldened by Our Lady's presence,
Juan Diego asks for the sign he promised to the Bishop. He knows he is
wrong to doubt Our Lady. Juan Diego is instructed to climb to the top of
Tepeyac Hill where he will find flowers. He is to pick the flowers
there, which are unlike any he has seen before, and he is to keep them
hidden in his tilma until he reaches the Bishop.
Juan Diego is skeptical again. It's December, what flowers could grow on the summit of the hill in this cold?
Nevertheless, he obeys and atop the hill he finds a great number of
flowering roses which he picks and hastily gathers into his cloak.
For the third time, Juan Diego is ushered in to see the Bishop. The
skeptical cleric has waited for two days to see what sign Our Lady has
for him. Juan opens his tilma, letting the roses cascade to the floor.
But more than the roses, both men are astonished to see what is painted
on his humble tilma - an exquisite image of Our Lady.
In the image, she stands as she appeared, a native princess with high
cheekbones. Her head is bowed and her hands are folded in prayer to
God. On her blue cloak, the stars are arranged as they appeared in the
morning darkness at the hour of her first apparition. The black sash around her waist indicates she is with Child.
Under her feet, is a great crescent moon, a symbol of the old Aztec
religion. The message is clear, she is more powerful than the Aztec
gods, yet she herself is not God.
At the same time Our Lady is appearing to Juan Diego, and directing
him to cut the flowers on Tepeyac Hill, she also appears to his uncle,
Juan Bernadino who believes he is about to die. As soon as she appears,
the fever stops and Juan Bernadino feels well again. She tells Juan
Bernadino, she wants to be known as "Santa Maria, de Guadalupe."
Our Lady of Guadalupe did not appear again, for her mission was
complete. The temple was built and remains there today, in what is now a
suburb of Mexico City. Juan Diego's tilma, woven from cactus fibers,
with a shelf-life of just 30 years at best, remains miraculously
preserved.
The symbolism of Our Lady's dress is obvious to over eight million
Native Mexicans, whom all speak different languages. She is brighter
than the sun, more powerful than any Aztec god, yet she is not a god
herself, and she prays to one greater than her. Her gown is adorned with
stars in the correct position as in the night sky, and the gold fringe
of her cloak mirrors the surrounding countryside.
Millions of natives
will convert at the news of what has happened. Millions more will make
pilgrimages over the next five centuries to see the miraculous tilma,
and to honor Our Lady of Guadalupe. Great miracles continue to occur,
even today.
On October 12, 1945, Pope Pius XII, decreed Our Lady of Guadalupe to
be "Patroness of all the Americas." Her feast day is December 12, and it
is a Holy Day of Obligation in Mexico.
Our Lady of Guadalupe had this to say to Juan Diego:
"Know for certain, least of my sons, that I am the perfect and
perpetual Virgin Mary, Mother of the True God through whom everything
lives, the Lord of all things near and far, the Master of heaven and
earth. It is my earnest wish that a temple be built here to my honor.
Here I will demonstrate, I will exhibit, I will give all my love, my
compassion, my help and my protection to the people. I am your merciful
mother, the merciful mother of all of you who live united in this land,
and of all mankind, of all those who love me, of those who cry to me, of
those who seek me, of those who have confidence in me. Here I will hear
their weeping, their sorrow, and will remedy and alleviate all their
multiple sufferings, necessities and misfortunes."
National Steven Ertelt Dec 7, 2016 | 6:28PM Washington, DC
Another large corporation has decided to cease donations to the Planned Parenthood abortion business.
After today, pro-life customers can resume shopping at
Macy’s — which had been on a list of corporate contributors to the
Planned Parenthood abortion company for some time. But today
representatives of a pro-life group that tracks corporate donations to
the Planned Parenthood abortion organization says Macy’s has ended his
relationship with it.
“In the spirit of thankfulness and celebration that comes this time of year, we have a special update to share with you,” Lance Wray of the pro-life group 2nd Vote told LifeNews.com in an email.
“You may remember how four companies (AT&T, Coca-Cola, Ford, and Xerox) publicly distanced themselves from Planned Parenthood last year after our research exposed
forty-one companies with direct financial ties to the abortion giant,”
he elaborated. “Well, we are happy to report that we can take another
company off that list—Macy’s, who confirmed with 2ndVote last week that
they no longer give nor match donations to Planned Parenthood.”
“We wanted to share this great
news with you because the credit is due to our 2ndVote members who have
engaged Macy’s and other companies for their position on the Life issue.
This victory wouldn’t have been possible without your involvement,”
Wray said.
Corporate donors make a difference. Planned Parenthood
receives $1.3 billion in yearly revenue, and of that, “over 25% comes
from private donations, including corporate contributions,” according to
2ndVote.
Here is a list of the companies that still fund Planned Parenthood, according to the group:
Archbishop
Alexander Sample and future archbishops of Portland will live in a
3,500-square-foot wooden house to be built on the edge of Mount Calvary
Cemetery. Including its chapel, the house will be about a third of the
size of the Northwest Portland building archbishops have occupied since
the mid-1980s.
“There is a lot of wasted space,” Archbishop Sample says of the residence next to St. Mary Cathedral.
When the archbishop noticed that
Cathedral Parish leaders wanted to boost community life with a parish
hall and meeting rooms, he offered to make way by moving out of the
three-story former school, built in 1915.
“I can live anywhere, but the cathedral
can’t locate their facilities anywhere,” Archbishop Sample says. “It’s
time to vacate that space so the cathedral can use it.”
Since
the 1980s, archbishops have lived in the old Cathedral School building
in Northwest Portland, with 9,000 square feet of space and high utility
bills. The cathedral wanted to use the space for parish ministry,
prompting Archbishop Alexander Sample to offer to move and downsize. “I
think it’s really good stewardship of the church’s resources, both for
the cathedral and the archdiocese,” the archbishop says.
The cathedral has long needed space for
community gatherings, says Msgr. Patrick Brennan, the pastor. The lack
has been an impediment to building up parish life.
“It has been very limiting,” Msgr. Brennan says. “We are grateful to the archbishop that he has made this decision.”
The building now occupied by the
archbishop was a school, then a convent. It also housed a few
archdiocesan offices. When Archbishop William Levada arrived in 1986, he
lived at The Madeleine Parish briefly, then had the old cathedral
building renovated.
Growth at the cathedral and an increase
in activity means the square footage for parish functions is most
welcome, Msgr. Brennan says.
The cathedral now has no space for
funeral luncheons or wedding receptions. Big events — like gatherings
after ordinations — take place in the school gym. That’s workable only
on weekends, and a kitchen is lacking.
The former archbishop’s residence could
house a large parish hall, classrooms and perhaps additional space for
the parish school. Many groups would be welcome to hold events there.
“We’d like to make the cathedral an open and welcoming place for all parishes,” Msgr. Brennan says.
The old school building will need seismic
upgrades. Meetings are underway to plan the project and parishioners
will be asked for input.
The archbishop’s advisors say his move makes sense economically.
The archdiocese pays rent and unusually
high utility bills at the vast cathedral residence. In the course of 30
years, those costs likely would run at least $900,000. Being relieved
from those obligations will more than offset the cost of building the
new house, which sits on land already owned by the archdiocese.
“I think it’s really good stewardship of
the church’s resources, both for the cathedral and the archdiocese,”
Archbishop Sample says.
The new two-story house will have three
bedrooms, as opposed to the five at the cathedral residence. Archbishops
regularly host out-of-town guests, including bishops and the papal
nuncio. Unlike archbishops of the past, Archbishop Sample has no live-in
housekeeper, but he does care for his mother at his residence and his
mother gets help from Holy Spirit Sister Emiliana Moshi, who comes in
during the day.
An architect’s rendering of new quarters for archbishops.
Included in the square footage of the new house is a
chapel that will seat about a dozen people. When the archbishop hosts
groups at the house, the gathering could include Mass. He says that,
with an actual home, he likely will host more gatherings.
The old school served well as an archbishop’s residence,
but now it makes sense to turn it over to the cathedral, says Delia
Wilson, longtime property manager for the archdiocese.
“Archbishop Sample wants something more modest and simple,” Wilson says.
The new house for archbishops will be built on two acres
between Skyline Road and Burnside Road. There are neighbors across the
street. The garage will hold two cars and the back of the two-story
house will have a deck and patio.
Is the archbishop glad to live next to a cemetery? He
jokes about how quiet the neighbors will be, but says seriously that he
will feel privileged to live near “holy ground.”
But most Americans don’t know that McCorvey, who was “pro-choice” on
abortion at the time, became a pro-life advocate. She dedicated to
reversing the Supreme Court case that bears her fictitious name, Jane
Roe.
The message from CCHD managers at the Portland Archdiocese, although
supportive of the booklet’s overall mission, was made clear in terms of
funding: If Planned Parenthood remained in the booklet, CCHD, in keeping
with Catholic teaching, could no longer fund Street Roots, the
publisher of the Rose City Resource guide. Street Roots decided to keep
the listing.
We are now part of the body of Christ, called to be "in the world but not of the world" and therefore have different responsibilities and obligations than the rest of the world. We were paid for with the greatest Price ever...and must not forget it.
In the beginning.
We are culpable. Remember those indelible marks.
The song goes, "On the first day of Christmas my true love gave to me…"
4th Day:
The "four calling birds" refers to the four evangelists who wrote the
Gospels—Matthew, Mark, Luke and John—which sing the song of salvation
through Jesus Christ.
