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During Saint Thomas More's 75th Anniversary Celebration, Boisi Hall was dedicated to recognize its central role in STM's ministry and to acknowledge the generosity of the Boisi family:
(L to R) Peter Boisi, John Boisi, Rene Boisi, Geoff Boisi, Corinne Boisi, Zachary Boisi
Fall 2013
chaplaincy & pastoral team
board of trustees
Rev. Robert L. Beloin, Ph.D.
Chaplain
Kathleen A. Byrnes
Assistant Chaplain
Ex Officio
Jamie C. Cappetta
Assistant Chaplain & Director of Development
Rev. Eddie DeLeón, C.M.F., D. Min.
Assistant Chaplain
Sr. Jennifer E. Schaaf, O.P.
Assistant Chaplain
Amanda Aromatici
Assistant to the chaplain
Curtis Beavers
Facility Staff
Frank Finkle
Facility Manager
Michael J. Flora
Director of Administration & Finance
fall 2013
1 From the Chaplain’s Desk
2 El Salvador 2013: Reflection
Dear Friends,
Spirit of Constitutionalism
Judge Marta Cartabia, Constitutional Court of Italy
3 A New Vision for Alternative Spring Break
Katie Byrnes, Assistant Chaplain
4 Giving Reasons for our Hope:
Prefect Emeritus of the Congregation for the Doctrine of the Faith
Nate Short
Margaret Farley, R.S.M.
6 Forgiveness in the Service of Justice
Senior Accountant
Samantha Sokoloski
Michael Crosby, O.F.M. Cap.
Rebecca Trujillo
Virginia Wilkinson '62 M.A.T.
Library Coordinator
Auxiliary Bishop Of Hartford
A Journey with Pope Benedict XVI through the Facility Staff
Administrative Assistant
Rev. Robert L. Beloin, Ph.D.
Corporate
Amy McClenning
Pastoral Assistant
things…. Remain steadfast in the journey of faith, with firm hope in the Lord. This is the secret of our
Paul Elish SY '15
Cardinal William Levada
Carmen Rosado
Most Rev. Christie Macaluso, D.D.
Chaplain; Asst. Secretary/Treasurer
A New Apologetics for the New Evangelization
Facility Staff
Dear young people, Do not bury your talents that God has given you! Do not be afraid to dream of great
Archbishop Of Hartford
principles. Stake your lives on noble ideals! Pope Francis, April 2013
Director of Music
Irene Orosz
Most Rev. Henry J. Mansell, D.D.
journey! We Christians were not chosen by the Lord for little things; push onward toward the highest
Richard Gard '07 D.M.A.
Administrative Assistant
From the Chaplain’s Desk
7 Why the Higgs Boson Matters
New Members of the Pastoral Team
8 Saint Thomas More Supporters 2012–2013
Sarah Woodford GRD'12
Assistant Librarian
Peter C. Alegi '56 '59 LL.B.
Rome, Italy
Jeffrey B. Brenzel '75
Dream big, use your God-given talents, and trust in the Lord: what an encouraging message we
New Haven, CT
hear from Pope Francis to young adults! This is a message that we share with our Yale students
Orange, CT
every day.
Attilio V. Granata '74 '77 M.D.
Barnet Phillips IV '70, President
Greenwich, CT
The STM pastoral team is thinking big, and with the support of the Board of Trustees we
are implementing dramatic programmatic growth, including expanded Yale Partnerships,
expanded multicultural ministry, a Kairos Retreat, evangelization training, revised marketing
plan, social justice film series, prolife groups and, for the first time, a course for credit in Yale
College, The Catholic Intellectual Tradition. To assist with this expansion, the Board approved
the addition of two new members to the chaplaincy team. It is a delight to welcome Sr. Jennifer
Schaaf, O.P. as an Assistant Chaplain and Jamie Cappetta as an Assistant Chaplain in addition
to his responsibilities as Director of Development. I ask all those who support this ministry
to continue making suggestions on what more can be done to make us an even more vibrant
Lisa Vigliotti Harkness '87, Vice President
Greenwich, CT
Francis T. Vincent, Jr. '63 LL.B.
Vero Beach, FL
Alumni
Harold W. Attridge '97 M.A.H.
New Haven, CT
Heather Cummings McCann '94, Secretary
Bethesda, MD
William M. Edwards '02
New York, NY
Catholic center at one of the great universities of the world. I look forward to hearing your ideas.
Maura A. Ryan '93 Ph.D.
I take this opportunity to express my appreciation to Richard Levin who served the University
Edward J. Smith '70, Treasurer
with distinction as President for twenty years. I am grateful for his support and encouragement.
I congratulate Peter Salovey as Yale’s new President and look forward to working with him as he
leads Yale forward.
Granger, IN
New York, NY
Joseph J. Vale '63
New York, NY
Honorary
This past August, I began my 20th year as the Chaplain and celebrated my 40th year of ordination.
Geoffrey T. Boisi P '01, P '09
I am grateful for the many ways that the Board of Trustees, alumni, faculty and students have
Hon. Guido Calabresi '53 '58 LL.B.
enriched my life. I also recognize that our current level of expansion is not sustainable without
New York, NY
Woodbridge, CT
your support and I am hopeful that you will continue to be involved in meaningful ways and
James M. Carolan
continue to grow an exciting ministry.
William O. Dillingham '73
Woodbridge, CT
Las Vegas, NV
You are remembered in prayer with esteem and deep appreciation. God bless you – and thank
Front Cover: El Salvador Alternative Spring Break 2013
Photos courtesy of David Suwondo '13 & Robert Lisak
you for your continued prayer and generous support.
Philip M. Drake '48
Greenwich, CT
Roberto S. Goizueta '76
Brookline, MA
Amy Hungerford
New Haven, CT
Paul M. Kennedy '83 M.A.H.
Mission Statement
268 Park Street
New Haven, CT 06511-4714
Phone: 203 777 5537
Fax: 203 777 0144
www.stm.yale.edu
E-mail: stmchapel@yale.edu
Stay connected to STM!
Download the STM Yale App.
Saint Thomas More Chapel & Center serves the Catholic community
at Yale University by:
New Haven, CT
Rev. Robert L. Beloin
Kate L. Moore '73
Washington, DC
Chaplain
Cynthia E. Russett '59 M.A. '64 Ph.D.
Hamden, CT
• Creating a vibrant and welcoming community through worship and service
• Cultivating informed faith and spirituality
• Engaging in reflective discourse on faith and culture
• Advancing the Church’s mission of promoting social justice
• Participating in the global Church’s life and witness
Lamin Sanneh '89 M.A.H.
Hamden, CT
Fr. Bob Beloin, Fr. Dick Russell, Cardinal William Levada
1
El Salvador 2013: Reflection
A New Vision for Alternative Spring Break
Paul Elish SY '15
Katie Byrnes, Assistant Chaplain
As a Latin American Studies major, my experience during the Saint
Thomas More trip to El Salvador was, in many senses, oriented toward
academics. For me, trip preparation entailed scouring Sterling Memorial
Library for national histories of El Salvador with the intention of
becoming familiar with what turned out to be a distinctly tragic historical
narrative extending from indigenous peoples who, today, have practically
disappeared from the country, to the civil war that would dominate
conversations during our visit. Central America became the focus of my
studies on Latin America during the semester, and during the trip, El
Salvador was our classroom. Everything from seeing the nation's colonial
heritage in Suchitoto to learning about Salvadorans' unique use of the
pronoun “vos” sincerely brought my studies at Yale to life.
At the same time, being in El Salvador meant being called upon to grow
as a Catholic, and our being Catholics from the United States made the
experience all the more significant. Being in El Salvador meant trying
to comprehend how Archbishop Romero's enormous presence in the
Salvadoran consciousness makes Salvadoran Catholicism a distinct entity
in Latin America; how Christian-based communities, disenchanted
El Salvador Trip, March 2013
with the local Catholic hierarchy, view their faith; and how a Salvadoran
church so historically tied to colonialism seeks to serve as an active force in addressing the daily reality of Salvadorans in the present day.
Ultimately, El Salvador was challenging from the perspective of faith. Visiting multiple sites associated with civil war atrocities and exploring
the small country's history forces one to ask important questions about what being Catholic means both personally and on a much larger,
national scale (an issue so bravely addressed by Romero himself ). To be honest, many of those questions were left only half-answered as we
f lew out of San Salvador. Nonetheless, seeing a different form of Catholicism in a country that, in the end, is so astounding in its ability to rise
out of the ashes of a troubled past left many of us even more determined to be involved in El Salvador's future.
In Spring 2013, we took our Alternative Spring Break program to new heights by shifting our focus from
social service to social justice. Alternative Spring Break (ASB) trips can get bogged down in a routine of
“voluntourism” that does not allow students to engage with the local community and shields them from
the community’s experience of poverty and injustice. To overcome these challenges, we sought to travel
lightly to El Salvador and be fully present with the Salvadoran people who invited us to hear their stories
and witness their transformation.
Social justice is a vision of the world in which basic needs are met, people f lourish and peace
is possible. God calls all of us, young and old, to “let justice f low like a river” in our personal lives, in
our communities and in the larger structures of our societies. Spreading justice requires identifying the
root causes that keep people poor, hungry and powerless. We must work to implement broad, systemic
reforms in order to overcome the vast web of structural factors that perpetuates social injustice. If we
fail to achieve structural change, we consign ourselves to fighting the symptoms without addressing the
disease itself.
The ASB trip to El Salvador helped our students better understand and respond to the Church’s call to
Salvadoran potter
social justice. Students came face-to-face with some of the troubles that affect the poor and oppressed
around the world and were challenged to envision alternative futures for suffering people. Saint Thomas More’s ASB program provides
a unique opportunity for students to engage in deeper ref lection about their academic and vocational aspirations that help them become
tomorrow’s leaders in human rights protection, community development, environmental protection, inter-cultural dialogue, conf lict
resolution and global development.
“The difference between social service and social justice is that social service
‘works to alleviate hardship’ while social justice aims to eradicate the root
causes of that hardship.” - Dr. Martin Luther King, Jr.
A Journey with Pope Benedict XVI through the Spirit of Constitutionalism
The Judge Guido Calabresi Fellowship in Religion & Law
All through his pontificate, Benedict XVI showed a deep concern
for the legal and political dilemmas of contemporary liberal
democracies and he took an original approach, one that might be of
great interest and importance to believers and non-believers alike.
The core of his position is expressed in one of the central sentences
of the Bundestag speech: “In history, systems of law have almost
always been based on religion: decisions regarding what was to be
lawful among men were taken with reference to the divinity. Unlike
other great religions, Christianity has never proposed a revealed
law to the state and to society, that is to say a juridical order derived
from revelation. Instead, it has pointed to nature and reason as the
true sources of law.”
According to this understanding, the role of religion in political
debate is not so much to supply legal norms, still less to propose
concrete political solutions which would lie altogether outside the
competence of religion. Benedict XVI demands that Catholic people
engage in a thorough use of reason; he does not allow them to
deprive themselves of the beauty and the appeal of reason nor does
he permit them to hide behind the authority of the Church, or of
the commandments, or of religious precepts. He requires Christians
2
to take part in the democratic dia-logos using arguments open to
everybody, believers and non-believers alike: “Politics is the sphere
of reason.”
This point sheds a new light on the debate on religion and public
reason, which is often based on the assumption that the Church
and, in general religious people, introduce into the public debate
religious precepts.
Judge Marta Cartabia, Constitutional Court of Italy
Benedict XVI urges us, Western people, to get out of the bunker
where we have locked our reason, and to open the windows in
order to let our reason breathe fresh air: “In its self-proclaimed
exclusivity, the positivist reason which recognizes nothing beyond
mere functionality resembles a concrete bunker with no windows,
in which we ourselves provide lighting and atmospheric conditions,
being no longer willing to obtain either from God’s wide world. The
windows must be f lung open again, we must see the wide world, the
sky and the earth once more and learn to make proper use of all this.”
In this move from a positivistic reason to a broadened mind, faith
can play a role. In Benedict XVI’s understanding, faith does not
pertain to the domain of irrationality – a sort of superstition – nor
to the domain of sentiment and even less to the ethical domain:
“Being Christian is not the result of an ethical choice or of a lofty idea
but it is the encounter with an event, a person, which gives life a new
horizon and a decisive direction.”
Indeed, Benedict XVI is not simply advocating the Kantian sapere
aude or the ideas of the Enlightenment that wants to reduce religion
to the limits of pure reason, although in a number of occasions he
praises explicitly the contribution of the Enlightenment to Western
Civilization. His trust in human reason goes hand in hand with
a call for reconsidering our idea of reason. In his understanding,
reason cannot be reduced to positivistic or scientific intelligence.
Since his first speech at Regensburg in 2006, he urged people to
“broaden reason.” Reason cannot be constrained into the boundaries
of the scientific or the subjectivist domain. The West needs “the
courage to engage the whole breadth of reason” and to restore its
original capacity to confront all human questions.
“Faith, as a historical instrument, can set reason itself free again
so that reason can once more see properly for itself. Without faith,
philosophy cannot be whole, but faith, without reason, cannot be
human.”
Thus, religion in this perspective is not a problem for legislators to
solve but a vital contributor to national public debate.
- Adapted from her Calabresi Fellowship lecture.
Judge Marta Cartabia at dinner with students
3
Giving Reasons for our Hope: A New Apologetics for the New Evangelization
The Inaugural Reverend Richard R. Russell Lecture
The Reverend Richard R. Russell Lecture honors Fr. Russell’s twentyfive years of extraordinary service to the Yale community and makes a
further contribution to advancing Catholic intellectual excellence on
Yale’s campus. We are greatful to all of the donors who make this lecture
series possible.
What are the distinctive characteristics of this new evangelization?
Here I will draw on the work of the late Cardinal Avery Dulles,
S.J., who once served as a Visiting Professor here at Yale. In his
Evangelization for the Third Millennium, Dulles presented several
characteristics of the new evangelization.
For me it is a great joy to return to More House after many years to
deliver this inaugural Father Richard Russell Lecture. Dick Russell
and I were seminary classmates at the Pontifical North American
College at the Vatican, and followed the same curriculum at the
Pontifical Gregorian University in Rome for our licentiate degrees
in theology. When we were younger we used to joke about “the
evening of life” off somewhere in the distant future. Well, Dick,
for you and me that “evening of life” has surely arrived. Dick and I
were ordained priests together with 52 other classmates from around
the United States at the Altar of the Chair in St. Peter’s Basilica on
December 20, 1961 (a period that is now referred to in ecclesiastical
history as “pre-conciliar”). Just over a year ago we celebrated the
golden anniversary of that priestly ordination. Today I am grateful
indeed for your invitation to be with you to give this inaugural
lecture in his honor.
First and foremost, a hallmark of the new evangelization is the
centrality of Christ. As Pope John Paul told some German bishops
on their visit to Rome, “Only from a personal relationship with
Jesus can an effective evangelization develop.” Secondly, evangelization has a new dimension today since it takes
place in an ecumenical context, and – because the Christian
faith has now spread throughout the whole world – it also calls
for interreligious dialogue. In the ecumenical and interreligious
spheres, the new evangelization takes the form of both dialogue and
proclamation: recognizing what we have in common, while at the
same time professing the unique gift of salvation in Christ.
Dulles also touched on the question of who is responsible for the
work of evangelization. The first “agent” if you will, is every
Christian: by virtue of our baptism, each of us is called to be not
only a disciple but an apostle. Every one of us, every one of you, must
proclaim the Gospel by word and example. You may be the only
Catholic someone else knows.
Apologetics
The term “apologetics” used to be a familiar one in Catholic circles.
But since it has fallen out of the lexicon of so many Catholics
and other Christians today, it may be useful to define it brief ly,
especially because it is the central point of this talk.
Fr. Bob Beloin, Cardinal William Levada, Archbishop George Niederaur, Kerry Robinson
The term “new evangelization” was used for the first time by
Pope John Paul II in the year 1983 during a pastoral visit to Haiti.
With his customary foresight, that great Pope looked ahead to
the year 1992, which would mark the fifth centenary of the coming
of the Gospel to the New World, and invited his brother bishops
to undertake a new evangelization: “new in ardor, methods,
and expression.”
The proclamation of the Good News has been a fundamental aspect
of the Church’s life for two thousand years. In Luke’s Gospel, Jesus
begins his public ministry by applying to himself the words of the
Prophet Isaiah: “The Spirit of the Lord is upon me, because he has
anointed me to preach good news to the poor (Lk 4:18).”
4
The perennial task of the Church to evangelize was underscored
by the Second Vatican Council. The two great “dogmatic”
constitutions of the Council, on the Church and on Divine
Revelation, both open with a clarion call to evangelize the world,
and the Council fathers also dedicated a special document to the
missionary work of the Church, the Decree Ad Gentes.
The Greek word “apo-logia” found its place in Christian culture
from its use in the First Letter of St. Peter (3:15), where we are
told: “Always be ready to give an explanation (Gr. “apo-logion”) to
anyone who asks you for a reason (Gr. “logon”) for your hope….”
Such explanations have served both to deepen the understanding of
Christians and to provide an opportunity for dialogue with those
outside the community of believers. This, I believe, is the essence
of apologetics.
During his apostolic visit to the United States several years ago,
Pope Benedict XVI spoke to this question. During his meeting with
the bishops, the Holy Father observed:
"In a society that rightly values personal liberty, the Church needs
to promote at every level of her teaching – in catechesis, preaching,
seminary and university instruction – an apologetics aimed at
affirming the truth of Christian revelation, the harmony of faith
and reason, and a sound understanding of freedom, seen in positive
terms as a liberation both from the limitations of sin and for an
authentic and fulfilling life."
Cardinal William Levada, Prefect Emeritus of the Congregation for the Doctrine of the Faith
Apologetics and the Year of Faith
Students eating dinner with Cardinal Levada
As regards affirming the truth of Christian revelation, sometimes
people have the impression that apologetics entails proving that
the Christian religion or the Catholic faith is true. I would suggest
that the purpose of apologetics is more modest, although it is still
essential: its purpose is to demonstrate that the faith we profess is
credible; that is, there are “reasons for our hope”.
Are we Catholics guilty, as our adversaries suggest, of “checking
our brains at the door” when we come to the Church? This is
precisely where apologetics serves a purpose: not to prove that the
revealed doctrines we believe are true, but to demonstrate that they
are reasonable.
An Apologetics that is new: issues of method
If we believe the Good News that Christ frees us from sin and brings
us through death to eternal life, this is something we should want
to share with others. But before you can address that task, I would
like to point out that there is at least one person you must evangelize,
and he or she is sitting in your chair. College is a time when we
re-evaluate our understanding of a lot of things we formerly took
for granted. It is no longer enough to accept our beliefs, determine
our priorities, or guide our actions on the basis of what other people
have told us. Such explorations are natural and healthy, although
we might wonder sometimes where our foundations have gone. We
cannot help but be inf luenced by our culture, and this makes it all
the more imperative that we work on deepening our spiritual life and
come to a mature understanding of our Catholic faith.
There are many reasons people stop practicing their faith, but I think
one of the most common is that their religious education ended
when they were fourteen; the answers appropriate for a child are not
sufficient for many as an adult. It may have been true in the past,
when the dominant culture was religious, that a person could be
carried along by the faith and practice of family and friends, or of the
town or village he or she lived in. But that is no longer the case: if
you profess faith in Christ, and seek to live as a member of his Body,
the Church, you are swimming against the current. Evangelization
is ongoing, and that means our own personal examination of the
reasons for our hope must be ongoing, too. One of the blessings of
apologetics (as Cardinal Dulles has also noted) is that it allows us to
confront the “inner heretic” in us all!
To sum up: the real Good News is Jesus Christ; he gives us the
Pope John Paul II proposed a new evangelization that would be “new
reasons for our hope. As we draw near to him, we apply our minds to
in ardor, methods, and expression.” Perhaps that can be a cue for how
the question why we believe what we believe about him, to discover
we should undertake a renewal of apologetics. I think it necessary
both for ourselves and for others why our faith in Christ is reasonable.
to suggest that the method of a “new” apologetics must be marked
And we do this as members of the Church, the community of
in particular by a disciplined approach that takes the scientific and
historical challenges to Christianity seriously. It should be thoroughly witnesses guided by the Holy Spirit down through the ages.
Biblical in its approach to the centrality of Jesus Christ, and it should - Excerpted from his Russell Lecture.
eschew polemics in favor of dialogue.
During the Second Vatican Council, soon after his election, Pope
Paul VI issued his first encyclical, Ecclesiam Suam. In that landmark
document, the Holy Father enunciated four characteristics of
dialogue which I believe capture the way we should carry out our
ecumenical and interreligious conversations. Such dialogue should
possess clarity in expressing our point of view; it should be marked
by meekness rather than arrogance, following the example of Christ
himself; it should be confident, not only about one’s own convictions,
but also in the goodwill of one’s dialogue partner; and it should show
sensitivity to the situation of the persons involved. In such a dialogue,
thought Pope Paul, “truth is wedded to charity, and understanding
to love.”
The 23rd Pslam by Jane Davis Doggett, M. F. A. Yale School of Art and Architecture, 1956,
on loan from the Yale University Art Gallery, adds wonderful vibrancy to Boisi Hall.
5
Forgiveness in the Service of Justice
Why the Higgs Boson Matters
The More House Lecture
The Thomas E. Golden, Jr. Fellowship in Faith & Science
Margaret Farley, R.S.M.
Michael Crosby, O.F.M. Cap.
To experience being forgiven is to experience new acceptance, in spite
of ourselves and the restoration of that relationship with now a new
future. The greater our infraction and our realization of its seriousness,
the greater the possibility of our gratitude at being forgiven and the
greater our new love in response. Pointing to the depths of the mystery
of a forgiven love, Jesus himself observed that the one who is forgiven
much, loves more than the one who is forgiven only a little. (Lk 7:47)
Experience with humans helps us to understand being forgiven by
God; but for believers, the experience of Divine forgiveness itself is
unique and it sheds distinctive light on what being forgiven means in
every context. To experience the forgiveness of God is to experience
ourselves accepted by the incomprehensible source of our life and
existence.
has been injured. It is anticipatory not because there is as yet no
disposition for acceptance and love but because it cannot be fulfilled
until the one who is forgiven, the perpetrator, acknowledges the injury
and becomes able to recognize and accept the forgiving embrace.
Perhaps nowhere is the challenge and call to anticipatory forgiveness
more clearly issued to Christians than in the community of the church.
It is here that the moral imperative comes forth to love our enemies.
It is here that grace should be passed from one to the other making
possible the melting of hearts and the acceptance of friend and
Emily Dickinson wrote a poem on forgiveness and she described it in
this phrase to “drop our hearts," to feel them "drop" their barriers and
burdens, in freedom, accepting eternal Acceptance.
We know that when we look at the Higgs Boson, it is the it that makes
all matter its particular it. It was there in the beginning, and without it,
nothing came to be. Science is telling us that each and every thing we
see here tonight is what it is because of the way its molecules connect
and the way that atoms connect to make those molecules. Each of these
is its unique is-ness because of the way the subatomic particles are
connecting and each electron and each and every proton and neutron is
a unique it in part because of the Higgs Boson enabling them to have a
unique mass from the energy.
But what if the injuries we undergo leave our hearts incapable of the
kind of love that makes forgiving possible. How can forgiveness be a
remedy in the new killing fields of the century?
There are situations, however, in which injury is ongoing: abuse,
violence, exploitation, and marginalization do not stop. How then is
forgiveness possible and what would be its point? In such situations is
forgiveness simply a naïve and futile work of mistaken and ineffective
mercy? Is it here that struggles for justice must take priority over
efforts of forgiveness?
The challenge and the call to forgiveness in situations of ongoing
humanly inflicted evil is a call to forgive even those we must continue
to resist. Forgiveness in such situations is what I call anticipatory
forgiveness. Anticipatory forgiveness shares the characteristics of any
forgiving. It involves a letting go within one’s self of whatever prevents
a fundamental acceptance of the other as the human person, despite the
fact that the other is the cause of one’s injuries. It is grounded in a basic
respect for the other as a person, perhaps even love for the other as held
in being and utterly loved by God.
It does not mean passive acquiescence but it does mean being ready to
accept the injurer, yearning that he or she turn in sorrow to whoever
6
Religion is justified by faith. Faith involves something that is not
observable but hopefully believable, and science is something that can
be observed. If you approach life only from a scientific dynamism,
religion has no place in our world. Equally, when you have religion
over science, you get biblical literalism: you get creationism instead of
a fidelity to evolutionary science. Can we find some kind of marriage or
at least some degree of happiness with science and religion? How do we
find a common ground?
For me, common ground with scientists comes from the realization
that both of our questions involve a curiosity or a search for an answer
regarding some ultimate reality or source we both can call it. I'm going
to suggest that we get a better balance between religion and science by
reclaiming the power of the it.
If this kind of surrender is what being forgiven entails, so to, it is
what characterizes our experience of forgiving. Hence, at the center of
human forgiving, there is also a kind of dropping of the heart that is
the surrender, the letting go of poisonous memories that bind us to
past injuries, inflicted on us by others.
Forgiving and being forgiven have nothing to do with tolerating grave
wrongs or with being passive in the face of massive injustices. Neither
the forgiveness offered by God in Jesus Christ, nor the forgiveness that
can be a grace in glorious human works of mercy, is to be equated with
premature reconciliation that is a covering over of exploitation, violence
or neglect. A stance of forgiveness can mean never again.
One of the biggest problems that scientists have with us in religion is
the fact that we attribute to God what science itself has shown. This is
especially true with the naming of the Higgs Boson as the God particle
which was a total misnomer, especially if it implies that the basic
element in creation is the one some of us call God. This unfortunate
identification points to a tendency of many in religion to promote the
so-called proof for the existence of God who nobody has seen and
which theoretical atheists continually are attacking.
Michael Crosby, O.F.M. Cap. and Paul Tipton, Department of Physics, Yale University However, when I think of the beginning of all things, you can see why
I went to my faith because in my faith as a believer, nothing can be
without an ultimate it, that I call God. That God is revealed in history
to the Jews as the I am it and that God, I believe, is the originating
source of the Higgs Boson itself. In the New Testament, this Jesus is
revealed as the human face of God’s I it, I am. Each one of us can say I
am precisely because of that connectedness and in that, the energy is the
spirit of their loving. This energy of loving called spirit is the energy at
the heart of all energy in the universe, or God.
If all matter ultimately exists because of the power of the Higgs Boson,
for me, it's also because of the one I call the I am, the thou art and the
we are. The triune God is uniquely lover, beloved and loving. Thus, it’s
not the Higgs Boson that really matters as much as that energy or force
of love I call God.
- Excerpted from his Golden Fellowship lecture.
Margaret Farley, R.S.M.
enemy, neighbor and stranger alike. It is here where Christians can
learn of the model of God’s anticipatory as well as infinitely actual
love and forgiveness.
Rather than the end of the history of forgiveness, contemporary crimes,
great or small against humanity, may have brought unprecedented
urgency to its possible new beginning.
- Excerpted from the More House Lecture.
"A stance of forgiveness can mean
never again."
New Members of the Pastoral Team
Sr. Jenn Schaaf is a novice with the Dominican Sisters of Blauvelt, NY.
She is originally from Washington state, where her parents and brother still
reside. She served in campus ministry at Ohio Dominican University where
she focused on liturgical music, retreats and developing alternative spring
break programs. Sr. Jenn has been on the coordinating team for the Dominican
College Preaching Conference since 2005 and recently accompanied a group
of young adults to Bogota, Colombia for the International Dominican Youth
Movement World Meeting. She holds a Bachelor's degree in Music Education
and a Master's degree in Pastoral Ministry from the University of Portland
in Oregon.
Amanda Aromatici received her Bachelor's degree from The Catholic University
of America in 2012 and is currently working towards her Master's degree in
Family and Marriage Therapy from Southern Connecticut State University.
Sr. Jenn Schaaf
Assistant Chaplain
Amanda Aromatici
Assistant to the Chaplain
7
Saint Thomas More Supporters
Thank you for your continued support!
2012 –2013
Thank you to all who have contributed this year to Saint Thomas More Catholic Chapel
& Center at Yale University. Without your support, we would not be able to expand our
ministry to reach the growing number of Catholic students on campus.
This list represents donors who have made gifts between July 1, 2012 and June 30, 2013
to the More House Fund, the Building Fund, and other funds that include Alternative
Spring Break, Parent/Student, Soup Kitchen, Memorial Gifts, Music, Library,
Chaplain's Discretionary Fund, Sunday Collections and the Small Church Community
structure. Thank you for your generosity.
For a complete list of donors, please visit: stm.yale.edu/GiftRecognitionCircles.php
ESTEEM Capstone Conference, April 2013
Circles of Giving*
saint thomas more
($10,000+)
Anonymous
Rene & Geoffrey Boisi
William M. Edwards
Arlene & Robert Hanson
Louise & Lewis Lehrman
Barbara & Edward Smith
Francis T. Vincent, Jr.
rev. t. lawrason riggs
($5,000 - $9,999)
Lynda & Peter Alegi
Anne & Guido Calabresi
Olive Chupka
Elizabeth Strickler &
Mark Gallogly
Marjorie R. Hemingway+
Susan & John C. Kane, Jr.
Patricia & Michael Kraynak, Jr.
Kate L. Moore
Sharon & Barnet Phillips
chaplain
($1,000 - $4,999)
Anonymous
Janis & Harold Attridge
Alfredo Axtmayer, M.D.
Mary Barnes
Rev. Robert L. Beloin
Teresa Berger
John A. Biek
Mark Allen Broach
Joseph A. Califano, Jr.
Kerry Robinson & Michael
Cappello, M.D.
John G. Carberry
Barbara Roach & Richard Carroll
Charles Cervantes, M.D.
Amy Hungerford &
Peter Chemery
Alice Clark
Elizabeth Colleran
Winifred & John Colleran
Jennifer & Christian Connell
Martine & Gerald Conway
C. Yvonne Cooke
Kathleen & Leo Cooney, M.D.
Susan & Henry Criscuolo
Richard F. Czaja
Cheryl & Ronald Damiani
Robert DeLucia
Bernadette DiGiulian
Rev. Joseph T. Donnelly, Jr.
Susan & Philip Drake
Ditas Villanueva &
Peter Ellis, M.D.s
Susan & Kenneth Fellows
Oi & Auguste Fortin, M.D.
Charlotte Foulk
Colleen & Thomas Gill, M.D.
Valerie & Perry Gillies
Roberto Goizueta
Claudia & Attilio Granata, M.D.
Jeanie & William Graustein
Michael D. Griffin
Richard A. Hardart
Judith & John Harding
Lisa & Timothy Harkness
Peter N. Herbert, M.D.
Judith & Leo Hickey+
Dee & Stephen Hickey
Esther C. Howe
John P. Kelly
Annette Wheeler & Daniel Kelly
Chan H. Kim, M.D.
Grace J. Kim, M.D.
Bruce Brennan, M.D.
Heather J. Cummings McCann
Amy Justice &
Rebecca Borne & Liam Brennan
Rev. Gerard H. McCarren
Joseph King, Jr., M.D.s
Stephen Brilz
Emilie & John McGann
Meghan & George Knight
Joseph E. Bringman
Harold G. McNeely, Jr.
Patricia & Thomas Krause
Virginia Broadbent
Juan P. Montermoso
Patrick J. Landers
Jessica Brown
Judith & Joseph Neumeier
Cathy & Patrick Leahy
Donna & Liam Burke
Mary & Denis Newman
Kathleen & Robert Lisak
Guy A. Butterworth
Peter Noce, M.D.
Dennis P. Lynch
David A. Byrne
George E. O'Connell
Jill E. Martin
Betty & Michael Carey, M.D.
Robin Pellish &
Irene & Dennis McGill
Norman J. Chonacky
Patrick O'Connor, M.D.
Patricia & Kenneth McKenna
Donald L. Clark
Thomas J. O'Sullivan III
Elaine & Christopher McLeod
Karen A. Paczkowski
Patricia & Stephen McPhee, M.D. Marcia Colish
Richard N. Collins, M.D.
Richard J. Phelps
Maria Teresa Meyer
Faith & Peter Corcoran
Christopher A. Pierce, Jr.
Marilyn Mints
Joseph F. Coyne
Margaret Porzenheim
Patricia Morrison
Gerald Crawford
Kristin & Richard Pracitto
Msgr. Michael J. Motta
Michael F. Csar
George B. Prince, Jr.
Patricia & Troy Murray
Raymund S. Cuevo
Joyce & Vincent Quagliarello, M.D.
Marjorie & George O'Brien
Susanne & Robert Smith
Rita Rienzo
John H. O'Connor
Kathy & John DeStefano
Nancy & Frank Ruddle+
Rosemary F. Palladino
Patricia & William Dillingham
Sr. Janet Ruffing, R.S.M.
Eric M. Peterson
Robert F. Dobek
Donn Ruotolo
Paul S. Pienkos
Maryellen & Matthew Dolan
Maria & John Scott
Rev. Thomas Ptaszynski
Mary & Robert Donarum
Robert Sargent Shriver III
Monica & John Rak
William F. Dow III
Linda Potter & Timothy Shriver
William K. Reilly
Deborah Leone Farrell
Bernard Silbernagel, M.D.
Bernard G. Rethore
J. Dominic Femino, M.D.
Edward Sohn
Mira Rho, M.D.
Nancy Restivo & Joseph Ferrucci
Brett Spearman
Robert W. Riordan
Meagan C. Fitzpatrick
Charles Steiger, M.D.
Ann & Peter Robinson
Patricia & Michael Flora
Patricia & John Thompson
Joseph P. Rogers, Jr.
Dennis M. Fruin
Elaine & Stephen Timbers
Barbara & Robert Rosiello
Ellen & William Galvin III
Javan & Michael Trapani
Sandra & William G. Rueb
Rita & Vincent Gangi+
Mary & John Tully
Cynthia & Bruce Russett
Evelyn & Richard Gard
Joseph J. Vale
Nanette Rutka
Karen & Bruce Golden
Libby Van Cleve & John Vees
Lamin Sanneh
Justin J. Golden
Robert A. Vollero, M.D.
Donald F. Scharf
Jay M. Green
Rachel & Anthony Vuolo
Peter Schulam, M.D.
Marsha Kathleen Guess
Mary Lou Aleskie & Peter Webster
Karen Scowcroft
Caroline & Robert Harlow
Alison Weir
Rev. James Shanley
Andrew C. Hartzell, Jr.
Jan & Eric Woglom
William A. Shaw
Colleen & Michael Stankewich, M.D. Peter C. Jachym
We constantly strive for accuracy. If you
Janet & Richard Kasbohm
Mary E. Tinetti, M.D.
believe an entry is listed in error, or if you
Betsy & Chris Kellem
Carol A. Truluck
have questions about the recognition list,
James K. Killelea, Esq.
Mary L. Tyrrell
please contact:
Eric Kim
Beverly & Donald Waters
Michael T. Klimas
Edward Werner, M.D.
Mr. Jamie Cappetta at 203 777 5537.
Anne Somsel & Stephen Kobasa
Virginia & John Wilkinson
+ deceased
John Kruger, M.D.
Susan M. Woody
The Crown & Kunkler Family
Patricia & Mario Zangari
Robert Lanzi, M.D.
Peggy & Traugott Lawler
benefactor
Kim Yap & Andrew Lewandowski
($500 - $999)
Caroline Seton Loeser
Denise Acampora
Dianne & Michael Longofono
Celeste Asis
Tiffany Halo &
Kristin & David Bechtel
Christopher Mader
Charles Beirnard
Elaine & Joseph Bizzozero, Jr., M.D. Jeannine McCann
*
8
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