We're Getting Ready to Enter a New Chapter

Loving God,
Send us Your Spirit of courage
- that we might consult not our fears, but our hopes and dreams;
- -that we think not about our frustrations but about our unfulfilled potential;
- and that we concern ourselves not with what we tried and failed,
- but with what is still possible for us to do.
- Siempre adelante!/ Always forward, never look back!
Amen!

For more than a year now, we friars of the Province of St. Barbara have been reciting this prayer in preparation for our upcoming Chapter 2009 (January 4-9) at Old Mission San Luis Rey, Oceanside, California. It is an adaptation of a prayer written by Blessed John XXIII in preparation for what was to become the transforming event known to the world as the Second Vatican Council, or Vatican II. It certainly conveys something of both our own experience and hope as a community.



Earlier this year (see: August 19, 2008) I wrote a blog entry entitled “Greetings from our meetings”—a description of how we friars organize ourselves and do business. Our ‘chapter’— (I know, the word sounds like a section of a book. And in a way, it is. A section of the book of our Franciscan life)—is certainly a deliberative gathering. But it is much more than that for us. It is really more in the nature of a week-long liturgy. A prayer and way of praying that reminds us that we are not so much leading (although, face it, we’re human, and like to think we’re in charge of everything) as being led. By that Spirit of Courage we invoke in our prayer. I've been working with a group of friars in our Chapter Steering Committee to help put things together for our January meeting. We've still got a ways to go, but here's a little sneak preview of what we'll be doing.



When we Franciscans gather to chapter (both noun and verb) this coming January, we will need to make some very important decisions together that will affect our lives for the next three years and beyond. (below, left, Minister Provincial Mel Jurisich, ofm, with Fr. John dePaemelaere, ofm):



Elections. Guess what, we have elections, too. But unlike the presidential contest we’ve just undergone, it’s not a matter of an intense campaign. We will select our new Provincial Minister as well as his six counselors, called ‘definitors’. Names are surfaced through several straw ballots conducted by mail among solemnly professed friars. A shortlist of those most highly ranked is sent to our Curia in Rome for approval. At Chapter, we listen to and pray with our brothers, and then vote by secret paper ballot.



Visitation. (Above, Fr. Peter Williams, ofm) Every six years, each Franciscan province throughout the world is required to undergo a thorough review of its life conducted by an appointed Visitator General. His unenviable (and I do mean ‘unenviable’) task is to visit every single friar in every single friary at every single ministry in our province before making a final report with recommendations about how to improve and enhance the quality of our Franciscan life. This time, our visitator is Fr. Peter Williams, ofm, a member of the English province who has worked as a missionary in Africa over the past 25 years. By the time we get to Chapter, Fr. Peter will have spent no less than five months at his task.

Proposals. The Chapter provides a way for friars to inform and direct our leadership by naming specific priorities for our fraternal life and ministry. Issues tend to percolate upward and outward. Ideas may originate with an individual or small group of friars; they may come from one of our organized councils; or they may emerge from our Definitorium. At any rate, they set the tone and direction of our leadership for the next three-year cycle.

This Chapter, four major issues/ proposals have emerged for the friars to consider:

 The care of our senior friars (a policy on retirement. (Below, Fr. Warren Rause, ofm):



 Evangelization & Our Way of Gospel Life: focus on how we minister and live together, especially as we face institutional downsizing because of shrinking numbers and the aging of our community overall; (below, Friar James Lockman, ofm):



 Long-Range Financial Planning: an effort to recognize our financial needs and to develop a program for raising funds to assist our senior friars and those who are in studies and/or formation; (below, Fr. Ken Laverone, ofm):



 Immigration: a movement to address this tremendously important and controversial issue as it affects the people to whom we minister as well as our own fraternal life. (below, Fr. Rigoberto Caloca-Rivas, ofm):



The icing on the cake for this particular Chapter is that is coincides with the celebration of the 800th anniversary of the (first) Rule of St. Francis in 1206. As part of that celebration, our Minister General, Fr. José Rodríguez Carballo, ofm, will be flying in from Rome to address our gathering.



In addition, we will be dedicating an entire day of our proceedings to acknowledge the gifts and contributions of the laypeople with whom we collaborate in our ministries. More than 40 laypeople are expected to be in attendance, along with nearly 200 friars.

So that’s what we do at Chapter. But it’s not all we do. Not by a long shot. Our communal prayer life flows in and out of the proceedings, with almost 20 separate liturgies throughout the week.



Also, we will be having two special cultural events—a multi-cultural concert involving musicians and performing artists representing some of the communities we serve. A second performance event, “I Conoscenti” involves a multi-media ensemble interpretation of the life of St. Francis through the perspective of the ‘conoscenti’—the people who knew him.

That’s our Chapter. Not just an event, but a process which has been ongoing now for nearly 18 months. The actual week at Old Mission San Luis Rey will represent the culmination of our works, dreams, and most certainly, prayers.

For someone interested in our way of life, this is just a little peek at a way of life of an institution which has succeeded—amazingly!—not just in surviving, but in renewing and being renewed by the Spirit for 800 years.

Siempre adelante!

Friarside Feedback

Many thanks to all of our readers for your feedback and encouragement. Here are a few recent comments. Feel free to contact us by pushing the 'comments' button at the bottom of this or any entry. You can also email us at: friarchat@yahoo.com. We would especially appreciate any suggestions or ideas for themes you would like to see explored in future blog entries. Peace and all good! -- Fr. Chuck


Congratulations...on reaching 10,000 hits! Your blog is an inspiration to me.
--Philip C.
San Francisco, CA

I first became familiar with the Friarside Chats through Fr. Chuck. He travels with his camera in hand; prepared to capture his next story as inspiration strikes. If you spend anytime with him, you are bound to have your picture taken. The Friarside Chats capture both the spirit of St. Francis and of his modern day followers. As I read each posting, I am reminded to recall and reflect on my own daily experiences, through the eyes of faith.

Scott S.
Hood River, Oregon

I have been prompted to read Friarside chats for three reasons (I know, how Trinitatarian). The first is that the blog is written well, and that always helps. The second reason is that it helps me to deepn my own faith journey. And the final reason, is that it helps me keep appraised of the what is happening with my Franciscan siblings!

Pax
Jeff D.
Oakland, CA

I have been enjoying your Friarside Chats and have been meaning to thank you. I just finished reading what is on your page and it is wonderful! I especially like the sermon by Dr. Williams. Peace and all good to you,
Nora
Sacramento CA

Splendid job on your web site. In a time when religious vocations are being highlighted/ Friarside chats offers a non-threatening opportunity for exploration of the Franciscan community. Your topics are always interesting and offer knowledge on the Franciscan spirituality. I check the column weekly. Our son is currently a novice and we are able to learn so much about the order by checking in with you site. May many be called by seeing what you have to offer.
--Dan B.
Chino Hills, CA

I remembered to log onto your blog and WOW! … Your blog (what an unattractive word, huh?) is beautiful. Love the pictures and the verses.
Philip
Malibu, CA

The Dedication of the Lateran Basilica in Rome: The Franciscan Connection

Sunday, November 9, Roman Catholics celebrate a very special solemnity: the dedication of the Basilica of St. John Lateran in Rome. Actually, for Franciscans, this historical commemoration holds special significance in our history and tradition.

The Lateran, as it is referred to affectionately, is one of four major churches or basilicas in the city of Rome. It is the pope’s church as Bishop of Rome, while St. Peter’s Basilica is the pope’s see as leader of the universal Church. In addition, St. John Lateran is one of the oldest Christian churches in Rome, having been given to the Christian community by the Emperor Constantine in the year 313 CE. The Lateran has been pillaged, destroyed, and rebuilt several times throughout its long history. Yet, it has not only endured, but perdured through the centuries.



The Franciscan connection is quite direct and poignant. Sometime in the year 1209, Francis, along with his motley crew of initial followers, had traveled to Rome to petition Pope Innocent III for approval of his Rule-- i.e., permission to establish a new religious order. Innocent III was not just any church leader, by the way. He was probably the most powerful ruler, secular or religious, in all of medieval Europe. Francis, in contrast, was both an eccentric and somewhat marginal figure initially.

While Francis was in Rome awaiting the pope's decision, Innocent III had a strange experience. As St. Bonaventure recounts in his biography, The Major Life of St. Francis “He (Pope Innocent III) saw in a dream,... the Lateran basilica almost ready to fall down. A little poor man, small and scorned, was propping it up with his own back bent so that it would not fall. ‘I’m sure,’ (Innocent) said, ’he (Francis) is the one who will hold up Christ’s Church by what he does and what he teaches.’ Because of this, filled with exceptional devotion, he bowed to the request (of Francis) in everything and always loved Christ’s servant with special love. Then he granted what was asked and promised even more. He approved the rule, gave them a mandate to preach penance, and had small tonsures given to all the lay brothers, who were accompanying the servant of God, so that they could freely preach the word of God.” ( Chapter 3).



In front of the Basilica, a contemporary statue of St. Francis, arms outstretched stands poised and ready for action. If the viewer stands directly behind the sculpture, he/she will notice that the figure of Francis appears to ‘hold’ the basilica in his hands. Elsewhere, in the Basilica of St. Franics in city of Assisi itself, , a series of extraordinary frescoes recounting scenes from the life of St. Francis include a panel depicting of “The Dream of Innocent III”, have adorned its walls since the 14th century.

It is not simply out of a sense of "family pride", sentimentality, or nostalgia that the Franciscans have cherished this account for the past eight hundred years. Rather, it is the heart of this story—our call to bear witness to the Gospel by our lives and example—that continues to challenge and inspire us even today. Especially today.



The ‘church’ which Francis was called to rebuild was not the Lateran or the little chapel of San Damiano or any other physical structure, of course. The ‘church’ was and is the People of God who emerge in every time and place to proclaim and even reclaim, where necessary, the Good News of Jesus Christ. We continue to try-- in spite of and sometimes, even in the midst of our own struggles and doubts—to be true to that founding spirit and to do our very small part.



So, we continue to join with Francis and Clare in the simple prayer which defines our hope and mission:

“We adore You, Most Holy Lord Jesus Christ
Here and in all Your churches throughout the world.
And we bless You, because by your Holy Cross,
You have redeemed the world.”//

We're at 10,000! This calls for a celebration!

Dear Friends,

Thanks so much for your support of Friarsidechats!
Since May, 2008, we've logged about 10,000 "hits" (i.e., visits) to our site. This calls for a little celebration, don't you think?
We will send a FREE gift (!) to the next 10 people who send us an email now that we've reached the 10,000 mark!

Just write to us at:
friarchat@yahoo.com
with your name, both email and mailing address, and a short statement of what induced you to read the blog. Feel free to suggest any topics or themes we might consider in future blog entries.++

Okay? We'll print the reviews and your first name, and city, but nothing else.

Thanks again!
Fr. Chuck Talley, ofm

++P.S.:Another option is to press the 'comments' button at the bottom of this blog and provide the same info.

T is for Tau

Since the time of St. Francis and St. Clare in the 13th century, the distinctive emblem of the “tau” has served as a trademark of Franciscan identity. It is said that Francis used the “tau” (rhymes with “how”) in his writings, employing it as his own personal signature. Tradition also has it that he had the ‘‘‘tau’’’ painted on the walls and doors of the places where he stayed. If so, it is our earliest documentation of Franciscan graffiti, but hardly the last. What is the “tau” exactly, and what is its significance in Franciscan life and identity today?

I’m so glad you asked! First of all the “tau” is exactly what it looks like, the letter ‘T’—the last letter of the Hebrew alphabet ,which could be simultaneously written: /\ X + T. The most frequent reference used by Christians is from the prophet Ezekiel: ” Then he called to the man dressed in linen with the writer's case at his waist, saying to him: Pass through the city (through Jerusalem) and mark an X ( i.e., ‘‘‘tau’’’-ed) on the foreheads of those who moan and groan over all the abominations that are practiced within it.” .-- Ezekiel (9:4, New American Bible translation)

In early Christian tradition, the stylized ‘‘tau’’ cross came to represent the means by which Christ reversed the disobedience of the old Adam and became our Savior as the “New Adam.” Origen wrote in the third century: “The shape of the letter ‘tau’ presented a resemblance to the figure of the Cross and that therein was contained a prophesy of the sign which is made by Christians upon their foreheads, for all the faithful make this sign in commencing any undertaking and especially at the beginning of prayer or of reading of Holy Scripture.” (Note, below, the Tau cross on Tory Island, Ireland, dating from the sixth century):


The use of the “tau” scarcely originated with Francis, then, but he certainly succeeded in popularizing the emblem as the unofficial logo of the movement which bears his name. Some writers indicate that Francis may have had contact with a religious community called the Anthonians/ Antonians, known for their work with lepers. They wore a great “tau” painted on their habits. It would not require a great stretch of the imagination, then, to infer that Francis may have appropriated the symbol as an indication of his own commitment to serve lepers and other marginalized people in his time.


At the Fourth Lateran Council, on November 11, 1215, Pope Innocent made reference to the ‘‘tau’’ and quoted the above-cited verse in reference to the profaning of the Holy Places by the Saracens. It is widely accepted that St. Francis was present at the Council and that he heard the words of Pope Innocent III when he said, "The ‘‘tau’’ has exactly the same form as the Cross on which our Lord was crucified on Calvary, and only those will be marked with this sign and will obtain mercy who have mortified their flesh and conformed their life to that of the Crucified Savior. “



St. Bonaventure said, "This ‘‘tau’’ symbol had all the veneration and all the devotion of the saint: he spoke of it often in order to recommend it, and he traced it on himself before beginning each of his actions." Thomas of Celano, another early Franciscan biographer wrote that, "Francis preferred the ‘‘tau’’ above all other symbols: he utilized it as his only signature for his letters, and he painted the image of it on the walls of all the places in which he stayed."
In the famous blessing of Brother Leo, Francis wrote on parchment, "May the Lord bless you and keep you! May the Lord show His face to you and be merciful to you! May the Lord lift up His countenance upon you and give you peace! God bless you Brother Leo!" Francis sketched a head (of Brother Leo) and then drew the ‘‘tau’’ over this portrait.



Indeed, the habit worn by Franciscan men is itself in the form of the ‘‘tau’’ cross, a sign of lifelong penance and conversion of heart. As St. Bonaventure further wrote: "For even while he [Francis] lived among men,
he imitated angelic purity
so that he was held up as an example
for those who would be perfect followers of Christ.
We are led to hold this firmly and devoutly
because of his ministry
to call men to weep and mourn,
to shave their heads, and to put on sackcloth,
and to mark with a ‘‘tau’’
the foreheads of men who moan and grieve,
signing them with the cross of penance
and clothing them with his habit,
which is in the form of a cross". -- St. Bonaventure, The Life of St. Francis.



That was then and this is now. Today, the ‘‘‘tau’’’ is a common sight at Franciscan gatherings. It is often worn as a simple wooden cross around the neck, attached with a string cord that not infrequently has three knots on it: one for each of the three vows to poverty, chastity, and obedience taken by all Franciscans.



Most frequently, the ‘‘tau’’ would be worn by friars (when not in their formal habit), and on a daily basis by many Franciscan sisters, as well as by the nearly one million Franciscan women and men who belong to the lay movement known as the ‘secular’ Franciscans. In fact, since Vatican II, a modified version of the ‘‘tau’’, including what is known as ‘the conformity’—the crossed and outstretched arms of Francis and Christ—has served as the official habit of the secular Franciscan order (SFO’s) around the world.



Of course, since we don’t check id’s on this score, the ‘‘tau’’ is also worn by a great number of people who have a particular devotion to and admiration for the Gospel life as inspired by Francis and Clare of Assisi.
Personally, I am of the opinion that one can never have too many friends or too many ‘‘tau’s”, either, for that matter. Often when I travel ‘incognito’, which is to say, not wearing my habit, people will ask me about the ‘‘tau’’. And if they seem sincere in their interest, then, well, I’ll just give ‘em the one I’m wearing. Not to worry; I’ve got a stash of them at home.
The ‘‘tau’’. A simple and beautiful sign. And a reminder of a commitment which is meant to be equally simple and beautiful: to follow Christ and to serve others with an open and joyful heart. //

Glimmers & Glimpses of God: The Faith Journey of Franciscan Sister Tina Still

“JoeGregTinaTimSheilaJeannineJeffAndyMike”

With neither a comment nor a comma, Franciscan Sister Christine (Tina) Still rattled off the names of all nine kids in her family. The closeness of the names was a sure give away to the tightness of this Seattle area clan whose oldest daughter celebrated her silver (25th) jubilee as a member of the Sisters of St. Francis of Philadelphia recently. Nearly one hundred members representing Sister Tina’s multiple families—her family of origin, her family of Franciscan sisters, her parish family, and her family of ministry—converged upon the historic St. Anthony Chapel of Holy Spirit Parish in Kent, Washington for the day-long celebration on October 24.



I was delighted to be the homilist at Sister Tina’s jubilee— I had worked with her as well as Sister Patti Novak, osf, for several years in vocations efforts in the Northwest. I admired both sisters for their positive attitude and invincible ‘can do’ spirit. But most importantly, I liked them for their complete dedication to religious life. As Tina put it quite matter of factly: “I wanted to serve the God I love. And so I did.”

We Franciscan men can learn a great deal from our sisters—from their faith, their calling, and their approach to the charism we share. We hold to a common heritage and spirituality—and a common vocation to serve the poor and marginalized in the name of Jesus. In speaking with Sister Tina about her own vocation story, I found a great deal which I believe can inspire others, both women and men, in their discernment of God’s call to deeper faith and service:


Tina’s story and journey are about the “glimmers and glimpses” of God she has experienced throughout her life. As a child growing up in a Catholic family and neighborhood, she was influenced by the religious sisters who taught at her school: “I watched their lives, their simple joy. How they communicated with each other. I really enjoyed their great sense of humor—they were Irish like me!—and their gentleness. The way they cared for each other.”
As a young girl, Tina also received “glimpses and glimmers” of God’s call through the inspiration of literature—most especially in the biographies of people she admired. Learning about the lives of Helen Keller and Louis Braille inspired her to become a teacher of people with disabilities. Reading about the lives of Sts. Francis and Clare of Assisi brought her to a life of service as a sister: “The Franciscan spirituality connected my heart and soul…. I realized that this was the best way for me to serve God. It’s at my core; it’s who I am.”


Tina’s path led her to enter the Sisters of St. Francis of Philadelphia, a community of some 650 religious women formed in 1855 by Maria Anne (Mother Mary Frances) Boll Bachmann and established with the assistance of Bishop John Neumann. The community’s mission statement reflects both its historical roots and contemporary commitment: “Claiming our identity as prophetic Franciscan women and opening ourselves to God’s radical hospitality, we move forward communally and personally by choosing to live more deeply, intentionally, and hospitably into the truth of our mission statement.” The sisters work in a wide range of apostolates throughout the US and internationally, seeking out and serving the poor and marginalized.


It was into this milieu that Sister Tina brought her own gifts and desire to serve God and others. Today, a quarter of a century later, she can look with pride on the ways she has been led and formed to serve. Early on, she obtained a Master’s degree in adapted Physical Education—a professional training which has put her in good stead. In addition to various teaching assignments in Catholic schools throughout the Northwest, Tina has given every one of her summers since 1988 to serving chidren with disabilities at the Mount Hood Kiwanis Camp at Mount Hood, Oregon.


So how does the journey look after twenty-five years? “Things have changed a bit, but the basics remain. When I first entered community, I was just like Francis. I wanted to ‘rebuild the Church’, but I wasn’t exactly sure how. I feel like I have a deeper understanding of my commitment now…. For Sister Tina, the values of ministry and community are intertwined. At present, she shares a modest home with another Franciscan sister, but will soon be moving into a larger community in an apartment-style setting. The living situation, though, has been less important than the relational aspects of religious life: “I am so grateful to the sisters who have ‘companioned’ me,” she reflects. We have an area chapter of 11 sisters up and down the Pacific coast. We get together and keep in touch. Our discussions have come from such a diverse place—we are all so different in terms of age, ministries, and background. But my sisters have challenged how I look at things. Not just decisions I make, but how we live our lives…. They challenge me to ask myself time and again: ‘What am I willing to sacrifice to meet the needs of one of my sisters?”


Sister Tina’s respect and affection for the other sisters in her community was evident. But I decided to test her just the same. Could she rattle off their names with the same speed and alacrity as she did with those of her own family members? You betcha!:

“TinaPatMaureenLorettaEllenKathyBonnieJudePattiMargaretAnne.”

So there!//

Oakland's New Cathedral: Lightness & Being

Some years ago, when I was just starting to settle into religious life, a friend sent me a card with these words penned on the reverse: “Be sure to take a day off every week. And remember, a ‘day off’ is 24 hours away from where you live and work.’” Right. At the time I thought, well, she should know better. Everyone in this country gets two days off, not one. Wrong. In religious life and ordained ministry, I quickly discovered, a single free day each week is the norm; two would be a coveted exception. With that in mind, I decided to make the most of my one free day last week to get out of Dodge (aka Sacramento), take my bicycle, and head for the Bay Area on the Capitol Corridor commuter train.

I planned to start out with Oakland, California’s new Cathedral of Christ the Light, dedicated just a few weeks ago--on September 25--and then head on to San Francisco to have lunch and maybe take in a museum. But my scheduled, cycle-by photo shoot at the Cathedral stretched unexpectedly into a three-hour visit. My quick stopover had transformed into the makings of a pilgrimage. And my initial, casual interest moved into something like awe. What happened?



After I parked my bike, I proceeded up the ramp from street-level to the cathedral plaza above. The ramp is appropriately named the Pilgrim Pathway, and with good reason. The tall, glass and steel facade, topped by spiked finials is not particularly inviting. But as one approaches and then enters the structure, one has the sense of leaving things behind and entering into a physically and spiritually transforming space. One passes through wooden doors, warm to the eye and hand onto the vestibule passage to stop at the low, expansive baptismal font.



From there, the eye is guided, quite naturally, to the soaring sanctuary beyond. Opposite, directly above the simple main altar, forming the Omega window, is the image of Christ seated in judgment taken directly from the 12th century cathedral in Chartres.



The image is transposed via computering imaging pixel by pixel—93,000 in all—onto the perforated metal surface. The light of Christ, metaphorically and literally speaking, shining through the image and into the vast, vaulted space. Ribs of Douglas fir frame and soften the environment; a sanctuary space which holds 1300 people feels surprisingly warm and intimate.



The lozenge-shaped floor plan, created by the intersection of twin circles, is repeated and compressed in the ceiling.



That’s the Big Picture. What captured my interest and captivated me most, however, were all the small, simple yet engaging details. The main sanctuary, as in many traditional cathedrals, is encompassed by an ambulatory which invites one to stroll past and into a number of quite beautiful small side chapels. Here, the overall simplicity of the project is most pronounced: slits of natural light filtering into sparsely furnished settings. Here a candle; there, a copy of Scripture lying open on a stand. An icon. Or several paintings from colonial Mexico in honor of the Holy Family. Quiet and simplicity without sterility. That’s the secret of the place. And its’ genius. And perhaps part of its appeal to at least one Franciscan.





St. Francis himself, by the way, had a great love for the Church and for church buildings as well. He once said that “We must also frequently visit churches and venerate and revere the clergy….” In reference to the Eucharist, he wrote in his Testament that “I want to have these holy mysteries honored and venerated above all things and I want to reserve them in precious places.” And his biographers mention that Francis’s enthusiam for church restoration was so great that “ he would even purchase furnishings for adorning churches, and would secretly send them to poor priests.” Legend of the Three Companions.



And Francis has given us this very short and beautiful prayer, recited by Franciscans everywhere when we gather for worship. It is a reminder to all of us of the presence of Christ in our world—a presence reflected in a very special and intimate way in the very church buildings of the Christian tradition:

“We adore You, Most Holy Lord, Jesus Christ. And we bless You. Here and in all your churches throughout the world.
Because by Your Holy Cross You have redeemed the world.”



There are most definitely some "Franciscan" touches throughout the new Oakland Cathedral. The altar stone, for example, contains relics of St. Francis, as well as those of Blessed Junipero Serra (presidente of the California missions), as well as those of St. Colette of Corbi (1381-1447) a Poor Clare nun who established reform monasteries throughout Europe. Soil from the Auschwitz concentration camp was included into the stone, in commemoration of St. Maximilian Kolbe, the Conventual Franciscan who was martyred there—as well as all of the victims of Nazi terror, especially our Jewish brothers and sisters.



One of the devotional chapels (the Chapel of All Saints) contains an icon tripytich written by Brother William Woeger, SFC, who oversaw the design and placement of much of the Cathedral's artwork. One panel of the icon shows St. Joseph holding in his hands the Franciscan mission church of San Jose (c.1797)—the first church of what was to become the Diocese of Oakland in 1962. Another ‘moment’ in the Cathedral I found especially moving was the chapel of the Suffering Christ, which features the corpus of a 17th century Spanish colonial figure suspended from a contemporary ‘cross’ in the shape of the letter “T”—the Greek letter “ tau “ which Francis used for his personal signature and as the emblem of the penitential movement for laypeople and religious he founded.





Aesthetics aside, the new Cathedral campus offers two especially striking components to its witness. The first is a Healing Garden, part of its ministry to assist victims of clergy sexual abuse—inspired and designed by two recovering victims themselves. Another is a free medical clinic for the uninsured sponsored by the Knights of Malta housed in the adjacent chancery office building.



Franciscan presence is evident elsewhere in the Diocese through our ministry at St. Elizabeth & Mary Help of Christians parishes, as well as our Franciscan School of Theology in Berkeley and our student residence and other houses in the East Bay. In addition, our brothers in the Conventual and Capuchin traditions offer an important presence, as do the Franciscan sisters of Philadelphia and Redwood City, as well as our lay members in the Secular Franciscans. Retired bishop John Cummins has been honorarily received into our Province of St. Barbara in appreciation for his ministry.



Quoting “Lumen Gentium”/ “Light of the Peoples” a seminal document of Vatican II, Oakland’s present Bishop Allen H. Vigneron stressed that “ the Church should be a ….sacrament—a sign and instrument… of intimate union with God and of the unity of the whole human race.” That certainly is the hope of this new center of worship, already realized in part by its beauty and presence. I went to the Cathedral for twenty minutes and stayed for nearly three hours. I look forward to returning frequently to this beautiful new space, made holy by the faith and commitment of the people of the Diocese of Oakland.//

All photos by Charles Talley, ofm, except for the Healing Garden: Skidmore, Owings & Merrill. Printed in the NY Times.