Some negative reaction was to be expected. Levada does not have a positive profile among some Catholic groups. But after looking more closely at his career, I have found reasons to be hopeful about the appointment.

Even a cursory look at Levada's career reveals three prerequisites necessary for his selection -- a relationship with then Cardinal Ratzinger and the CDF, an incisive theological intelligence, and a willingness to affirm doctrinal fidelity in the face of conflict.

Surprised? I don't blame you. California Catholicism doesn't have a great reputation for either fidelity or courage in tackling controversial issues.

One California Catholic who does have that reputation is Fr. Joseph Fessio, S.J., the founder of the St. Ignatius Press. Fessio who has spent most of his career in San Francisco, has said publicly, "I can't imagine that Pope Benedict XVI would have appointed someone to succeed him at the Congregation for the Doctrine of the Faith who is not in line with his own policies."

A closer look at the Archbishop of San Francisco confirms - but not without qualification - Fr. Fessio's confidence in the choice of our new Holy Father.

Levada finished his academic training in 1971 with a doctorate from the Gregorian University. After only a few years of teaching at St. John's Seminary he was assigned to the staff of the Congregation for the Doctrine of the Faith. Levada was in Rome from 1976 to 1982. He was there when Ratzinger became Prefect in 1982.

After four years of various duties in the LA Archdiocese, he became the Bishop of Portland in 1986. The next year, Levada was named to the editorial board of the Catechism of the Catholic Church, the only U.S. bishop asked to serve.

In November 2000, as Archbishop of San Francisco, Levada was appointed by Cardinal Ratzinger to serve on the Congregation for the Doctrine of the Faith, a group of twenty cardinals and only five bishops.

The longterm regard of Cardinal Ratzinger for Levada's theological ability is obvious. Archbishop Levada's relationship with CDF spans over thirty years. Six years on staff as priest-monsignor, six more years overseeing the writing and editing of the new Catechism, and five years on the CDF itself.

On paper and in public comments, Levada's fidelity in theological matters is striking.

For example, take the following five quotes from his published work:

On Catholic Politicians: "There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not with regard to abortion and euthanasia. ... A Catholic, to be in full communion with the faith of the Church, must accept this teaching about the evil of abortion and euthanasia." (2004)

On Gay Marriage: "Heterosexual marriage, procreation, and the nurturing of children form the bedrock of the family, and the family unit lies at the heart of every society. To extend the meaning of marriage beyond a union of a man and a woman, their procreative capacity, and their establishment of family represents a misguided understanding of marriage." (2004)

On physician-assisted suicide: "This is the antithesis of Catholic doctrine which has taught throughout its history that life is a gift from God and must be protected, supported, and cherished even when one is suffering and in pain. We are not the masters of our lives, but rather stewards of this gift from God." (2005)

On Catholic doctrine: "A 'cafeteria' approach to the faith has no basis in Scripture or the church's tradition. Indeed, it has always been the case that rejection of even one of the doctrines of our faith implies a rupture with the visible communion of one faith and one church." (1994)

On dissent: "Catholic theology does not recognize the right to dissent, if by that we mean adopting conclusions which are contrary to the clear teachings of the authoritative, noninfallible magisterium and which are presented to the public in such a way as to constitute equivalently an alternative personal magisterium." (1986)

(His June 13, 2004 "Reflections on Catholics in Political Life and the Reception of Holy Communion" is worth reading in full)

Levada has also backed up his words with action on some unpopular issues.

Consider the following:

-In Portland, Bishop Levada helped lead the fight against the legalization of physician-assisted suicide.

-When the first English translation of the Catechism arrived in 1993 with loose and inclusive language, Levada insisted on a new, more accurate, translation.

-In San Francisco, he opposed gay marriage and led a public demonstration against the policies of Mayor Gavin Newsome.

With such forthright statements peppering Levada's speeches and published writing, how did Levada get the reputation for being one who carefully treads the middle road.

There are several reasons:

Archbishop Levada's reputation has been refracted through a 1997 controversy when he chose to compromise with the city of San Francisco over benefits for gay partners. All organizations, including Catholic Charities, were ordered to change their benefits policy.

Levada at first resisted but then accepted a compromise, endorsing language that allowed religious groups to give benefits to everyone in the household, not just gay partners. Unmarried employees of the archdiocese could designate any person sharing the same address as their beneficiary. The compromise policy avoided giving privileged status to gay partnerships, but many were critical that it was the beginning of a slippery slope to the very thing he wanted to avoid -- gay marriage.

Levada's record on the sex-abuse issue is not stellar. The Portland diocese, which he led for ten years, is now bankrupt because of settlements with abuse victims. Levada had repeated the mistake of other bishops by reassigning abusing priests to parish jobs.

In San Francisco, Archbishop Levada suspended a priest-whistleblower, Fr. James Conley while protecting an abusing priest by reassigning him. Fr. Conley eventually won a lawsuit against the archdiocese while the abusing priest had to pay $750,000 to his teenage victim.

When soon-to-be Cardinal Levada arrives in the Vatican, a large backlog of sex-abuse cases will be on his desk. Many are concerned about this, in light of his public record.

As Prefect of CDF he will be required to be more hands-on. But will he be as confrontational as his predecessor?

It's not likely. Archbishop Levada's temperament is best summed up by Fr. Richard McBrien, who describes him as "conservative" albeit with a "hands- off" management style.

Ratzinger earned the wrath of the Catholic left by his willingness to intervene directly where he thought necessary.

For example, I have confirmed that in March 2005 Cardinal Ratzinger did send a letter to the Superior General of the Jesuits demanding the resignation of Fr. Thomas Reese, S.J. of America magazine. That letter, I am told by a highly-placed source, led to Fr. Reese's resignation, as an act of obedience.

Archbishop Levada's style has been more moderate and suggests an inclination toward diplomacy and compromise. Levada has jokingly described himself as a "Cocker Spaniel" rather than a Ratzingerian "Rottweiller."

The job at CDF will challenge Levada to take more unpopular stands than he did as a U.S. bishop. Not only will a hostile left wing media be watching every move he makes, but also watching are the Catholic faithful who hope for more Vatican action to quell the dissent which has weakened the witness of the Church in America.

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