Senior life 8 2013 low

2 Pittsburgh Catholic Magazine Senior LIfe 2013

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Pittsburgh | North Shore | Saturday, October 5, 9:00 a.m.

Senior Life 2013 Pittsburgh Catholic Magazine 3

Inside this issue:

6pg

6 | Spiritual centerpiece:La Roche College is proud of its acquisition of the Saint John’s Bible Heritage Edition.

11 | Ravages of dementia:Despite the loss, reflections of mercy and love shine through.

13 | Did you know?Pittsburgh has more than 20 streets named for saints.

15 | The story of the Four Chaplains:During World War II, these men of faith gave up their lives so that others could live.

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13pg

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On the cover...

16 | Telling their story:Artists’ work puts human faces on the complexities of the border.

20 | Blessed be his name:Remembering the Holy Name Society at its height of popularity.

24 | From Hollywood to holy vows:At 74, a nun finds herself back in the spotlight after 50 years.

28 | Catholic presence at Gettysburg:Following the historic battle, sisters in hospitals cared for thousands of maimed soldiers.

135 First Ave. • Suite 200Pittsburgh, PA 15222

1-800-392-4670www.pittsburghcatholic.org

Vol. 5, No. 1

Publisher | Bishop David A. Zubik

General Manager | Robert P. Lockwood

Editor | William Cone

Operations Manager | Carmella Weismantle

Senior Life Project EditorWilliam Hill

Associate EditorsPhil Taylor (Special Projects)

Chuck Moody (News)

Staff Writer | John W. Franko

Graphic DesignersDavid Pagesh | Karen Hanlin

Account ExecutivesMichael A. Check | Paul Crowe

Michael Wire

Circulation Mgr./Parish News Coord.Peggy Zezza

Administrative Assistant | Amanda Wahlen

Office Assistant | Karen Hanlin

Pittsburgh Catholic Senior Life Magazine is a complimentary publication available at all 200 Catholic parishes in the Diocese of Pittsburgh from the Pittsburgh Catholic Publishing Associates, Inc. Paid first-class delivered subscriptions are available.

Advertising: [email protected] Editorial: [email protected]: www.pittsburghcatholic.org

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“Living is not thinking. Thought is formed and guided by objective reality outside us. Living is the constant adjustment of thought to life and life to thought in such a way that we are always growing, always experiencing new things in the old and old things in the new. Thus, life is always new.”

— Thomas MertonSpiritual writer, poet, author and social activist

Cover design by Debbie Skatell-Wehner

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La Roche College, a private, Catholic, coeducational college in McCandless Township and founded by the Sisters of Divine Providence in 1963, is celebrating its 50th anniversary. A centerpiece of that celebration is the acquisition of the Saint John’s Bible Heritage Edition.

“Being a Catholic college is at the very core of our mission at La Roche College, and as a Catholic college, all that we strive to do is informed and guided by the word of God,” said Divine Providence Sister Candace Introcaso, president.

“While God’s words are reflected in our actions and our programs, our procurement of the Saint John’s Bible provides us with a way to make God’s word visible in a tangible sense. This Bible marks La Roche as an institution that is proud to assert its Catholic beliefs and the values which they reflect.”

The Bible is in seven volumes. Each measures 2 feet by 3 feet. There are a total of 1,150 pages and 160 illuminations. La Roche will display the volumes throughout the campus that the college shares with the Sisters of Divine Providence. But the

volumes are not mere exhibition pieces. All incoming students are introduced

to the Bible during the freshman La Roche Experience course. Students learn about how the Bible was made and get a hands-on opportunity to study it. Faculty

Saint John’s Bible

A spiritual centerpiece for La Roche College

By SISTER MICHELE BISBEY


Saint John’s Biblemembers are in the process of developing courses around the Bible, including interdisciplinary courses for students in religious studies and design classes.

There are many reasons why La Roche chose the Saint John’s Bible as a teaching tool. The text is accessible to all students because the translation used is the New Revised Standard Version.

The Bible directs attention to contemporary issues through illuminations drawing upon the insights of biblical scholars, art historians and theologians. All of this is combined with modern science and art.

The original Saint John’s Bible was produced using medieval techniques and organic materials such as quills and hand-ground ink on vellum but also employed modern technology in its execution. The whole tome is also available online so anyone with access to a computer can actually view every page of the Bible on the St. John’s website, http://www.saintjohnsbible.org/see/.

As an institution of higher learning that welcomes students of all religions and ethnic origins, it was important that the Saint John’s Bible speak to their interests and needs as well.

This Bible weaves together various religious traditions through its words and art; it is ecumenical in nature. The illuminations are spiritual meditations on the texts. The images come from Eastern Orthodox icon painting, Renaissance

"Suffering Servant," Donald Jackson, Copyright 2005, The Saint John’s Bible and the Hill Museum & Manuscript Library, Order of Saint Benedict, Collegeville, Minnesota, USA.

It has become a focal piece for the college; it allows us all to experience appreciation for the word of God. In an academic environment where words are central, this is the most important word, and the Bible allows us to have a visual artifact to draw people in.

See Bible, Page 8


MICHAEL FREEMAN PHOTOGRAPHy, LONDON, ENGLANDDonald Jackson works at his tilted desk in the schoolroom.

traditions, Muslim tapestry, Native American basketry, liturgical vessels, architecture, cave paintings and computer images.

Woven together are menorahs and Hebrew names, Islamic mandalas, and Buddhist and Hindu chants. Because La Roche’s mission is to nurture a global community, we appreciate that it draws together the best of religious culture and traditions.

The artwork is a testament to our more knowledgeable, diverse culture. Anthropology studies indicated that the origins of human life are found in Africa, so in the Saint John’s Bible Adam and Eve are depicted as Africans. Likewise, an elderly Native American woman represents wisdom while evil is depicted with skeletons reminiscent of the Holocaust and the remains of the World Trade Center.

“The idea,” said Tim Triggs of St. Johns, “was to create a manuscript the

Gospel of John Frontispiece and Incipit, Donald Jackson, Copyright 2002, The Saint John’s Bible and the Hill Museum & Manuscript Library, Order of Saint Benedict, Collegeville, Minnesota, USA.

BIBLEContinued from Page 7


same way that we look back on medieval manuscripts and learn a lot about what was going on with society then. Then this Bible is meant to capture today’s world.”

In addition to the global appeal of the work is the communal dimension to its creation. Of particular import was the internationally acclaimed Donald Jackson, the principal calligrapher and illuminator. But the project was truly a communitarian and collaborative effort. It employed the talents of many artists based at a scriptorium in Wales, but was also dependent upon a committee on illumination and text at St. John’s Abbey in Minnesota.

Aidan Hart, one of the artists, summed it up: “It has been a joy working on the project for many reasons, not least of which is the communal nature of the project. Sometimes up to four people were directly involved in making an illumination.

“With the ‘Parable of the Sower,’ for example, I painted the main image, but another did the gilding, someone else the lettering, and still another painted the border. And this is not to mention all the others who worked before this stage, such as those who prepared the vellum, the CIT group at Saint John’s. And the donors,” Hart said. “Under Donald’s guidance, the Saint John’s Bible has confirmed to me that true newness and lasting originality in sacred art come not from individualism and egotism, but from a community of people seeking divine inspiration.”

Since its arrival at La Roche, the Saint John’s Bible has been used to educate those outside of its classrooms as well. A number of different groups have contacted the college to arrange presentations about the Bible, including local parishes and civic groups.

It has become a focal piece for the college; it allows us all to experience appreciation for the word of God. In an academic environment where words are central, this is the most important word, and the Bible allows us to have a visual artifact to draw people in. It enables us to talk about the many ways that God is present in our midst, as well as to present an evolution of salvation history.

For more information or to schedule a lecture and viewing contact: Sister Michele, professor of religious studies, La Roche College, 9000 Babcock Blvd., Pittsburgh, Pa. 15237.

"Sower and the Seed," Aidan Hart with contributions from Donald Jackson and Sally Mae Joseph, Copyright 2002, The Saint John’s Bible, Order of Saint Benedict, Collegeville, Minnesota, USA. Scripture quotations are from the New Revised Standard Version of the Bible, Catholic Edition, Copyright 1993, 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.


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My grandfather did not generally say wise grandfatherly things. He lived with us in my mid-teens after my grandmother died. And we lived with his dementia.

When he was at a good place he would tell us disjointed but funny stories from his youth. On a bad day he would accuse us of stealing his teeth.

As anyone knows who has lived with this kind of impairment among loved ones, there really isn’t much romance to it. I had only the slightest memory of him before dementia, so I more or less took him as he was. It was a daily heartbreak for my mother, who had to treat a father like a child.

He died when I was in college, and it bothers me that I do not think of him very

much.Until the other day. A woman religious

was describing the recent death of a Sister

of the Holy Family of Nazareth. Born in 1919 in Pittsburgh, she was one of 10 children of George and Josephine Sokolowski.

She became Sister Mary Mirabilis of the Eucharistic Heart of Mary. She taught elementary and junior high school in Michigan, Ohio and Pennsylvania, served in parish ministry and senior living, taught Spanish and the arts before retiring to Holy Family Manor in Pittsburgh nine years ago. She would eventually serve nearly 75 years as a religious.

Along the way she had become Sister Mira. She also graduated from college and had a master’s degree as well.

At some point, things began to slip. It doesn’t just happen in homes. It can happen at a motherhouse, too. She suffered from

The spiritual lessons of dementiaBy ROBERT P. LOCKWOOD

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See Dementia, Page 12

Sister Mira would sing her favorite “old-timey” song

just about whenever it felt like coming out:

“You are my sunshine,My only sunshine.

You make me happyWhen skies are greyYou’ll never know dear,How much I love you.Please don’t take my sunshine away.”


dementia and all that comes with it. My grandfather’s dementia showed itself

in stories — many off-color and interrupted before the punch line by my mother — angry outbursts at all or nothing, teasing my little brother and running away so the cops could bring him home. He liked that.

Sister Mira’s dementia showed itself differently.

She engaged in compliments loudly bestowed at inappropriate times. When a bishop came to give a talk, the quiet was broken by Sister Mira’s shout that “you carry yourself so well!”

She dropped these compliments like bombs from an aircraft. “you are so beautiful!” she would say as a person entered the chapel. “you are so elegant!” or simply “I love you!”

Most of us have a bit of trouble accepting any compliments. Imagine when they are called out to us from across a silent room gathered in prayer.

She would also sing her favorite “old-timey” song just about whenever it felt like coming out:

“you are my sunshine,My only sunshine.you make me happyWhen skies are greyyou’ll never know dear,How much I love you.Please don’t take my sunshine away.”Sister Mira’s blurting accolades usually

resulted in embarrassment, sometimes in humor, too often in a struggle to hold down the annoyance. Carefully seeded compliments are nice. Buried landmines that unexpectedly explode are something else altogether.

But after she died in February, the reflection began. As the sister who told us

her story explained: “I wondered if something more was happening beside the obvious loss of cognitive ability. I wondered if somewhere along that 75 years of surrendering her life to God as a religious, God had just taken that offering to an unexpected height, expressing so boldly what God has been wanting to tell us all along: I love you.”

Attending her funeral were those who remembered her from days gone by, and those who only knew her from a 1939 song or a bellowed compliment. As it should be for a dementia-ridden 90-something religious who had continued to touch the lives of all those around her.

If we are willing, God keeps using us until we are used up. Even if the rest of us don’t understand that part of the story until the sunshine goes away.

Lockwood is general manager of the Pittsburgh Catholic and communications director for the Diocese of Pittsburgh.

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Some streets in the city of Pittsburgh are wide and smooth. Others are narrow, or filled with potholes, and still others cling to the side of a hill and stretch like vines straining to reach the top of the hill. These streets have two things in common: each is a destination that can lead to other destinations, and each has a name. To my surprise, in the Pittsburgh area, there are more than 20 streets that bear the names of saints.

My mother always told me that I was named after her father, James. But long before my grandfather was born, horses and wagons were making their way up and down Saint James Place, where families were operating small businesses and dwelling in homes.

While I am happy to be named after my grandfather, I would like to think that both my grandfather and I are named after St. James, a fisherman who was called by Jesus to be an apostle, the first bishop of Jerusalem and a martyr.

Not so far away, you will find Saint Marks Place, a street named after the evangelist Mark. Scripture scholars tell us St. Mark accompanied the apostle Peter, and they traveled throughout the Mediterranean world proclaiming the Good News of the Gospel and making converts to Christianity.

The beloved apostle John, who was also an evangelist, is represented by Saint John Street. And, in one section of the city, you will also find a Saint Paul Street, which represents St. Paul, the apostle to the gentiles, whose epistles are often read at Mass on Sunday.

Another apostle’s name is discovered among the streets of the North Side — Mathias. Bible scholars will recognize that Mathias was named an apostle to take the place of Judas, who betrayed Jesus.

There are also streets named after women who are linked to ancient times; for example, Veronica Street.

Most Catholics are familiar with the Stations of the Cross, a devotion prayed especially during the season of Lent. While making the Stations of the Cross, people are encouraged to meditate on the passion and death of Jesus. The sixth station depicts Veronica wiping the face of Jesus with a cloth as he carried the cross to Calvary. Tradition holds that the image of Jesus’ face was transferred to the cloth. Later this became

Saints and streetsBy FATHER JAMES W. GARVEY

The James Street sign with a cross in the background reminds us of the religious connection.

known as Veronica’s veil. The Blessed Virgin Mary is honored at

Saint Marie Street. In a more distant part of the city you will find Michael the archangel honored with Saint Michael Street.

Other streets named after female saints include Eloise Street (St. Eloise was the saintly wife of French theologian Peter Abelard); Blanche Street (Blanche was a fifth-century woman whose husband and three children were also saints); and Diana Street (Diana was declared blessed by the church in the Middle Ages. This Dominican nun persevered against her own family who persecuted her to prevent her from entering the convent.) See Streets, Page 14

During every age in the history of the church, saints have come forward to provide dynamic leadership in missionary efforts and

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teaching. One who comes to mind is represented by St. Patrick. He was the well-known bishop who brought the Catholic faith to the people of Ireland.

Another street is Bonaventure Way, named for the Franciscan, St. Bonaventure, who lived in the 13th century. He was a leading medieval theologian and wrote works on the spiritual life. St. Bonaventure was declared a doctor of the church in 1587.

As you make your way through Pittsburgh, or your own neighborhood, watch for the names of saints to appear

on street signs. Remember that the streets you travel can lead you to a destination beyond your destination. Those streets might lead you to learn about the saints — our Catholic heroes throughout the centuries,

and to imitate the example of their lives of

prayerful service to God and neighbor.

Father Garvey is a retired priest of the Diocese of Pittsburgh, in residence at Most Holy Name

of Jesus Parish in Pittsburgh’s Troy Hill neighborhood.

strEEtsContinued from Page 13

On the South Side, in a small area bounded by South 18th St. and Arlington Avenue, there is a whole cluster of saint streets: Gregory, Pius, St. Leo, Magdalene, St. Joseph Way, St. Michael, St. Thomas, St. Martin and St. Paul, not to mentionMonastery Avenue. Veronica Street may take its inspiration from the

story of Veronica’s Veil, as seen here in the life size station of the cross found in St. Anthony’s Chapel at Most Holy Name of Jesus Parish in Pittsburgh’s Troy Hill neighborhood.

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KEARNy, N.J. — An act of valor by four men of faith 70 years ago at the height of World War II can serve as an inspiration for people today, said the head of the U.S. Archdiocese for the Military Services.

Celebrating Mass honoring the men — known as the Four Chaplains — who gave up their lives for others as their military transport sank in the icy waters of the Atlantic Ocean, Archbishop Timothy Broglio said the men’s love of God and for others led them to make the

ultimate sacrifice in service to others.Archbishop Broglio was the main celebrant

of a Mass at St. Stephen Parish in Kearny that recalled the sacrifice of Father John Washington, a native of Newark, on Feb. 3, 1943, and three other Army chaplains.

“Father John P. Washington and his companions did not wake up on Feb. 3, 1943, and decide that they were going to be heroes,” the archbishop said. “They were men for others with the courage of their convictions long before that day dawned.”

Father Washington, along with Rabbi Alexander Goode, the Rev. George Fox, a Methodist minister, and the Rev. Clark Poling, a Dutch Reformed minister, all Army lieutenants, gave their life jackets to other panicked soldiers scurrying to abandon the Dorchester after it

Four chaplains’ love of others recalled 70 years after their sacrifice

A supreme demonstration of interfaith unity and compassion

By MICHAEL GABRIELE Catholic News Service

See Chaplains, Page 19

CNS PHOTO/COURTESy OF THE FOUR CHAPLAINS MEMORIAL FOUNDATION

Father John Washington, one of four chaplains who perished in the sinking of the USAT Dorchester in 1943, is pictured in an undated photo.

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TUCSON, Ariz. — St. Thomas More Newman Center’s walls, halls and even the water fountain in the lobby were decked out in a wide variety of artwork and found items, displayed artistically. But it was the rows of unmatched shoes that told the simplest story.

Bedraggled sneakers, boots with their soles hanging by threads, sandals with broken straps, one apparently unsuccessful attempt at making footwear out of a piece of carpet and a bit of string were carefully lined along the main aisle, one shoe next to each pew.

The shoes were a vivid part of an exhibit of work by painter Pamela Hoffmeister and mixed media artist Deborah McCullough during the Social Action Summer Institute, a five-day program for Catholic social ministers in June. McCullough’s collection of shoes gave silent, and sometimes still stinky, testimony about how hard it is to cross the desert on foot.

During her regular walks in the Sonoran Desert outside Tucson with volunteers who look

for migrants in need of assistance, McCullough collects the shoes, as well as empty tuna cans, books, notes, toothbrushes and other personal items and turns them into works of art. Many take the form of small shrines, built around a theme: A battered baby doll is surrounded by other children’s items; a weathered Bible is backed by an image of Our Lady of Guadalupe and set in a well-worn shoe.

Other pieces were what McCullough refers to as collections rather than art: a bowl full of toothpaste tubes, another dish of toothbrushes, empty water bottles — some still green with slime — hung on the Newman Center’s drinking fountain, and a curtain fashioned from the hand-embroidered cloths used to wrap tortillas.

“It is my intention to have people ask themselves, ‘What would I do to take care of my family?’” McCullough said. “‘Would I drink green water to try to save my family from starving? Would I walk until the soles on my shoes fall off?’”

For nearly a decade, she has picked up items that have been left behind by people on their trek across the desert. For McCullough, it’s

a way of connecting with migrants she never sees, some no doubt picked up by the Border Patrol, others who succeed in getting to a new home in the United States, and still others who have died of exposure to heat or cold, of dehydration or other hazards both natural and human.

“Once you encounter someone out there (in the desert) it changes you forever,” McCullough told Catholic News Service. “you can’t go home and not be conscious of it. you want to change the situation somehow. I’m an artist. I’d be up at night, unable to sleep, so I went out and started putting things together.”

A couple of her pieces are dedicated to individuals such as Josseline, a 14-year-old from El Salvador whose body was found by a friend of McCullough’s. That piece, titled “Angel of Mercy,” is of a female angel, holding a simple cross in one hand. Her skirt is made of dozens of narrow fabric ribbons, each bearing the name of one of the people found dead in the desert in 2011.

McCullough explained that as she sewed the strips onto the skirt, it gave her “hours to think

By PATRICIA ZAPORCatholic News Service

Pamela Hoffmeister stands near a display of her work June 19 at a recent exhibit calling attention to the migrants who have lost their lives in the Sonoran Desert.

Artists' work puts human faces on

the complexities of the border


Artist Deborah McCullough poses June 19 with her work “Angel of Mercy,” whose skirt is made up of ribbons, each bearing the name of a person who has died in the Sonoran Desert from 2011 through February 2012.

ABOVE LEFT: A detail of a piece by McCullough shows how she created it from items dropped or left along migrant trails through the Sonoran Desert.

LEFT: Artists McCullough and Hoffmeister display bracelets June 19 fashioned from used tuna cans found in the desert along with other belongings left by migrants traveling across the Sonoran Desert near Tucson, Ariz.

of the suffering of each death, the sadness of each family waiting to hear from someone who died alone, of how they think of him or her and wonder why they never hear from them, not knowing that she is listed as ‘unknown, skeletal remains’ in a morgue in Tucson. The family will never know what happened.”

Hoffmeister’s paintings are more traditional art, paintings of migrants she has encountered as they worked at farms in Oregon or stopped

for meals at a charity dining room in Nogales, Mexico, just across the border from Arizona, where she sometimes volunteers. She also said her motivation is to help people see the individuals who are part of the immigration story.

“But I don’t want to make propaganda,” she said. “I want to make art.”

She got her start on the theme beginning with a conversation with a stranger at a grocery

store about Arizona’s S.B. 1070, a law intended to crack down on illegal immigration. It piqued her interest.

Not long after, a friend of Hoffmeister’s asked her to give a ride to someone who was doing some work for her. As she drove the man to her friend’s house, she learned he didn’t drive because he had no immigration documents. He would send most of his money home to

See Artists, Page 18


Chiapas each Friday so his children could afford to go to school.

“His was the first migrant portrait I painted,” she said.

Hoffmeister began reading up on immigration law and policy and its problems. She talked to scholars and looked into humanitarian organizations and read some of the work of Holy Cross Father Daniel Groody, director of the Center for Latino Spirituality and Culture at the University of Notre Dame’s Institute for Latino Studies. He has spent many years doing pastoral work and research on migration.

“Once I began it was like the scales fell from my eyes,” she said. She’s painted 116 portraits, some from people who pose for her over several days, others done from snapshots taken before the migrant moves on. She interviews the subjects and learns their stories before asking them if she can paint their portrait.

Hoffmeister’s art will be on display at Fairfield University in Connecticut related to a conference there beginning in September.

McCullough said her husband has offered to put her works in a trailer and take them wherever there’s a good opportunity to let the pieces tell their stories. She dreams of having them go on display where members of Congress would see them, for example.

McCullough and Hoffmeister also are walking art exhibits. Each wears jewelry McCullough has fashioned from found objects including bracelets hammered from tuna cans, earrings and pendants also made from cans and adorned with bits of beads or other found items. This day her necklace included a single mother-of-pearl snap attached to a bit of red plaid fabric from a cowboy shirt that had been abandoned near a migration trail.

“I feel the need to wear something to engage people,” McCullough said. “I’ve sold the earrings off my ears in an airport.”Editor’s Note: Some of McCullough’s work, and the jewelry she sells, can be seen at her website: www.deborahmccullough.com. More information about Hoffmeister’s work is on her blog page: http://pamelahoffmeister.blogspot.com.

artIstsContinued from Page 17

Artist McCullough stands near a portion of her work at the St. Thomas More Catholic Newman Center on the campus of the University of Arizona in Tucson, Ariz. The artwork lists the number and names of bodies found in the desert over the course of a year.

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had been torpedoed at night by a German U-boat. The Dorchester was part of a convoy of ships heading to a U.S. base in Greenland.

Survivors reported seeing the four men gathered in prayer on the deck of the listing ship, their arms around each other, as it slipped into the water, according to historical records. The four men stayed calm amid the mayhem and it became apparent that there were not enough life jackets for all of the 902 troops on board, survivors said. In all, 230 troops survived.

For seven decades, the courage of the Four Chaplains has resonated not just as an inspirational act of valor in war, but as a supreme demonstration of interfaith unity and compassion. It was a moment when four men from different religious backgrounds joined together as a single, brave quartet and answered the ultimate call of faith, sacrificing their own lives to save others.

St. Stephen Parish was the last parish where Father Washington served.

“In my mind, the most important thing about the Four Chaplains is they’re an example of faith in action,” Archbishop Broglio told The Catholic Advocate, newspaper of the Newark Archdiocese. “Their actions that day represented the logical consequence of who they were and what they decided to do with God’s grace. They are an example for all of us. We’re called to make use of the talents God has given us in the concrete situations of our lives.”

The parish also dedicated a bronze monument to the Four Chaplains in a ceremony on its front lawn after the Mass.

Father Joseph Mancini, St. Stephen’s pastor, said that it is the parish’s responsibility to share the story of the Four Chaplains. He said the parish “couldn’t keep

Father Washington” for itself.John Washington was born in the Roseville

section of Newark July 18, 1908, the son of Frank and Mary Washington. young John was enrolled at St. Rose of Lima School in 1914, according to a biography posted on the website of

the Philadelphia-based Four Chaplains Memorial Foundation. A memorial to Father Washington stands on the lawn of St. Rose of Lima Parish.

When he entered seventh grade, Father Washington felt strongly about becoming a priest. He entered Seton Hall in South Orange, N.J., to complete his high school and college courses in preparation for the

priesthood. He graduated in 1931 and then entered Immaculate Conception Seminary at Seton Hall. He was ordained to the priesthood June 15, 1935.

His assignments included St. Genevieve Parish in Elizabeth, St. Venantius Parish in Orange, and then St. Stephen Parish

in what was the town of Arlington (today a section of Kearny). Soon after the attack on Pearl Harbor, he received an appointment as a chaplain in the Army and went on active duty May 9, 1942.

Six months later, he reported to Camp Myles Standish in Taunton, Mass., a departure point for soldiers heading into battle. He met the other men at Harvard Divinity School.

In an interview, Mark S. Auerbach, city historian in Passaic, N.J., said the action of the Four Chaplains “personifies ecumenism at its best.”

Auerbach, a cousin of Rabbi Goode, maintains an extensive collection of books, photos and memorabilia on the Four Chaplains. “Over the years my father would tell me stories about the Four Chaplains and our cousin. I’m fulfilling my father’s wish to do all I can to tell the story so that it’s never forgotten,” he said.

Auerbach said he feels a sense of urgency to celebrate the 1943 disaster.

“We’re rapidly losing

members of the ‘Greatest Generation,’” he explained. “It may be hard for some people to comprehend what they did

for us. They went from living through the Great Depression to fighting for our survival during World War II. We wouldn’t be here today if it wasn’t for them.”

The Four Chaplains posthumously received the Distinguished Service Cross and Purple Heart and were honored when Congress approved the Chaplains’ Medal of Honor in 1960.

chapLaInsContinued from Page 15

CNS/LIBRARy OF CONGRESS PRINTS

AND PHOTOGRAPHS DIVISION

A 1948 print honoring the four chaplains who perished in the 1943 sinking of the USAT Dorchester is shown with an illustration of the tragic day.


Faith and the Holy Name SocietyFaith and the Holy Name Society

Each month at various parishes in the Diocese of Pittsburgh, a small group of men pledge themselves to revere God’s name as holy. Once a massive organization, the Holy Name Society is a mere shadow of its former glory.

While many people may be familiar from past or present experiences with the Holy Name Society, few may realize that this organization has deep roots in Pittsburgh.

The origins of the Holy Name Society may be traced back to the 13th century when Pope Gregory X issued a papal bull on Sept. 20, 1274, to a Dominican friar named John Garbella (now known as Blessed John of Vercelli), ordering him to preach on the sacred name of God as a counter to the Albigensian heresy, which doubted the divinity of Christ, that was ravaging portions of Europe.

So while Blessed John of Vercelli rightly deserves recognition as the founder of the Holy Name Society, it was a man from Pittsburgh’s Lawrenceville neighborhood, Father Thomas Devlin, who advanced the concept in Pittsburgh. Father Devlin was born Oct. 18, 1853, and was ordained to the priesthood Sept. 23, 1876.

Originally the society had been opened only to parishes staffed by Dominican friars. Being fascinated with the idea that men should dedicate themselves to God and his holy name, Father Devlin convinced the provincial of the Order of St. Dominic to open the society to any Catholic man who wanted to join.

In August 1884, Father Devlin organized the first Holy Name Society in the Pittsburgh Diocese. When his seminary classmate and friend, J.F. Regis Canevin, was named bishop of Pittsburgh, Father Devlin advocated the idea that a Holy Name Society be established in

By JAMES WUDARCZYK

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every parish in the diocese. In November 1909, the bishop agreed to

Father Devlin’s request and urged every pastor to start a chapter and encourage every man in the parish to join.

The Holy Name Societies spread like wildfire. In their heyday, they hosted parades and processions, rallies with speakers, and were in the forefront in the war for moral decency.

They were best remembered for the Eucharistic rallies held in either Forbes Field or Pitt Stadium between 1930 and 1955. Between 75,000 and 130,000 men marched in massive demonstrations of faith that culminated with solemn Benediction in one of the large sport stadiums.

The first great Eucharistic rally took place Oct. 12, 1930, and the turnout astonished organizers of the event. Preparations for the event took at least one year.

While no one knows what Father James Delaney originally had in mind, Bishop Hugh Boyle made it clear he expected the rally to be solely a religious function.

In a letter dated Dec. 5, 1929 , to Father Delaney, Bishop Boyle said, “I think the affair should be strictly a Holy Name affair. The notion of inviting politicians and officeholders of all kinds in the city and county seems ridiculous to me.”

Bishop Boyle also thought it best if the event were held on the grounds of Duquesne University. However, by Jan. 28, 1930, the bishop was reconciled with the idea of using Forbes Field, but insisted that it be adequately wired for sound.

Based on the headlines of the Pittsburgh Post-Gazette of Oct. 13, 1930, the event drew a throng of 115,000 worshippers at the Eucharistic meet, with 70,000 in picturesque rites in Forbes Field. The account also noted that two bishops took part and a choir of 3,300 voices sang Latin hymns.

Inside Forbes Field, each man was given a candle, which was lit at the time of solemn Benediction as the choir sang. The newspaper described the event as “70,000 candles flickering in a shimmering golden bowl.”

The success of the 1930 rally prompted Holy Name organizers under Father Delaney to sponsor a second Eucharistic rally on Oct. 11, 1936, in Pitt Stadium. The Pittsburgh Press on the following day reported that crowds knelt in the street as a procession of 4,000 altar boys in flowing cassocks and surplices led the procession, followed by almost 600 priests, representing most of the 444 parishes in the diocese, five bishops and an archabbot, and an estimated 100,000 men.

One newspaper carried two full pages of photographs of the event. A 4-foot-high monstrance was used in the mass adoration of the Eucharist by 100,000 men. The host was carried by Bishop Boyle in a smaller

See Society, Page 22

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World War II intervened to curb much of the society’s activities, and a Eucharistic night, Oct. 12, 1941, only drew 75,000 Holy Name men to Forbes Field in a united prayer for peace.

At that rally, women were not permitted on the field but they were eligible to share in the blessing of the Eucharistic day by receiving holy Communion in the morning. Bishop Bernard Sheil of Chicago was a keynote speaker, and he prefaced his remarks with a tribute to “this great Eucharistic triumph.”

The 1950 rally had the largest attendance at a diocesan rally ever held in this country. The Vatican also declared 1950 as a holy year.

According to the Post-Gazette Daily Magazine, Sept. 11, 1950, “Thanks was the

theme last night when 130,000 members of the Holy Name Society praised God in Latin and English and venerated the Eucharist.”

The account also noted, “During Benediction, 85,000 candles glowed in Forbes Field last night. The photo shows solidly packed grandstands. Standees surged to midfield when a solid line of police formed a dividing line for blocks of 3,000 altar boys. From the right field roof, the stands look like a carpet of soft yellow light. The candles burned all during Benediction when all other field lights were out, except those illuminating the altar.”

It was estimated that more than nine tons of candles were used.

The Sun Telegraph of Sept. 17, 1950, reported that more than 1 million western Pennsylvanians listened to the rally on radio.

The Post-Gazette called the 1955 rally “a spectacle of faith.” The Oct. 1 edition also called the gathering a triumph for Father Paul Lackner, a modest priest and diocesan director of the Holy Name Society, who organized the affair.

The parade was so spectacular that the Sun Telegraph ran a special Holy Name edition on Oct. 3, 1955. According to that publication, “The tremendous parade in honor of the name of Jesus started at noon in the perfect fall weather and ended at 8:40 p.m. under floodlights.” This account noted that it was the longest and biggest parade in the city. The 1955 event was the last great Eucharistic rally.

The Holy Name Society’s golden jubilee on Father’s Day, June 17, 1962, in Pittsburgh’s Civic Auditorium, apparently was not very well attended.

In September 2012, the National Union of Holy Name Societies held its convention in Pittsburgh, with more than 60 delegates attending. One of their goals was to revive membership throughout the United States via the use of new technologies and creative recruiting.

Wudarczyk is a member of Our Lady of the Angels Parish in Pittsburgh’s Lawrenceville neighborhood.

sOcIEtYContinued from Page 21

Local clergy participate in one of many large-scale events sponsored by the local Holy Name Society. Second from left is Father Leo Vanyo.

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For Mother Dolores Hart, it’s time for her close-up — again

WASHINGTON — Don’t look now, but Dolores Hart is about to become a star again, 50 years after her last movie.

Hart — that’s Mother Dolores, the prioress of a Benedictine women’s monastery in Bethlehem, Conn. — has just had her memoir published a year after a documentary featuring her life in as a cloistered nun picked up an Oscar nomination for best documentary short subject.

She is crisscrossing the country this summer to promote the book, “The Ear of the Heart: An Actress’ Journey From Hollywood to Holy Vows.”

The latest rush of celebrity is “amazing,” Mother Dolores told Catholic News Service June 6 in Washington, where she was scheduled for a raft of interviews and a personal appearance.

“It makes me realize that time is the illusion. We do things in our life, and we constantly do them. It’s only separated by time,” said the 74-year-old nun.

By MARK PATTISONCatholic News Service

See Hart, Page 26

As a young starlet her acting career was gaining momentum when she left it all behind to join a monastery. She appeared in films between 1957 and 1963. Her autobiography, “The

Ear of the Heart: An Actress’ Journey From Hollywood to Holy Vows,” co-written with Richard DeNeut, was released in May.

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Mother Dolores, in her Hollywood days, made only 10 movies, but she made them count. She was cast twice opposite Elvis Presley, in 1957’s “Loving you” and 1958’s “King Creole.” She starred in the first film celebrating the annual ritual of spring break in 1960’s “Where the Boys Are.” She even did a star turn as St. Clare in the 1961 religious biopic “Francis of Assisi.”

But she’s most proud of playing the title character in the 1962 drama “Lisa,” as a Jewish girl who survived the Nazis’ Auschwitz death camp only to be pursued by traitors after World War II intending to force her into prostitution.

“(Actor) Stephen Boyd was the man who rescued Lisa and told her he would take her back to Palestine. And of course she had a very hard time hearing him and to believe in him and actually get there. And that relationship

with Lisa was for me a relationship with the Jewish women who had undergone that experience,” Mother Dolores said.

After hearing firsthand the death camp experience from one Auschwitz survivor, “I

wanted to do that picture. I wanted somehow to

be identified with the best possible

rescue of these people,” she

added. “And I loved working with Stephen. I fell in love with Stephen in the

middle of it. I was hoping he’d ask me to marry him.”

“Maybe someday,” Mother Dolores mused, “we’ll work it out. We’ll meet and say, ‘What a good thing we did.’”

Born in Chicago, she said her grandfather had a motion picture operator’s license and she’d go into the booth with him and spend days as a youngster watching movies. She told CNS she had always wanted to be an actress but after her successes on screen, she began to think life “had a bigger meaning,” that “every human being has a mission,” and maybe making movies was not the “end-all and be-all.”

When she knew Elvis, she said, “he wanted to do something with his career. He wanted to get rich and interesting parts. They never gave him that. They just kept putting him in one girlie film after the other.”

Mother Dolores was never nominated for her film roles, but she was the focus of the Oscar-nominated HBO documentary “God Is the Bigger Elvis.”

She said Archbishop Pietro Sambi, the late papal nuncio to the United States, summoned her to his office one day and

told her, “you are to make a movie about consecrated life.” Mother Dolores protested, saying all her Hollywood contacts were dead. “And he said, ‘No, no, no, no. God will help you do this, because this has to be done,’” she recalled. Four days later, representatives of HBO — none of whom had ever heard of Archbishop Sambi — called to ask permission to film at her convent, Regina Laudis Monastery, for a documentary.

The film was originally set to be two hours long, but an HBO executive, smelling an Oscar, decided to chop the documentary in half. “And that’s when my heart began to sink and I began to think, ‘Oh, no, it’s going to be about me,’ because what (else) are they going to do to cut a two-hour film down to one hour?”, she told CNS.

“God Is the Bigger Elvis” was nominated, although it did not win. “I thought to myself, I hope this film will be of value. That’s all I hope,” Mother Dolores said.

One might think “The Ear of the Heart” was written to capitalize on the documentary’s high profile. Not so.

“Dick DeNeut, who wrote the book with me, asked me 10 years ago if I should do a story of my life,” Mother Dolores said. She added she resisted the idea initially, but eventually consented.

She said that originally, she wasn’t thrilled with the title, either: “I thought it would be a medical journal. But he

(DeNeut) said, ‘That’s the first line in the Rule of St. Benedict: “Listen, my son with the ear of the heart to the voice of the master.”

Mother Dolores is the only nun to be accredited as a voting member of the Academy of Motion Picture Arts and Sciences — colloquially, the folks who choose the Oscar winners. And it comes in handy for the occasional movie night at the monastery.

Sisters “will put up (notes) on the board saying, ‘Can we see this?’ ‘Can we see that?’ ‘Could anybody bring this?’ We’re in the monastery, but they know,” Mother Dolores said, laughing. “We do have our special movie nights. I think the last was ‘Les Miserables.’ Everybody wanted to see that.”

Note: A CNS video interview with Mother Dolores Hart can be found at http://youtube/sIyn0_2GnCE.

hartContinued from Page 24

Hart and Elvis Presley in a scene from the 1957 movie “Loving You.”

CNS PHOTO/COURTESy OF

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PHILADELPHIA — They were Poles, Austrians, Germans, Czechs, Italians, Irish — especially Irish — and they had one thing in common. They were Catholics, many of them new immigrants but loyal Americans.

Seven score and 10 years ago, as President Abraham Lincoln might say, many of them participated in the crucial Battle of Gettysburg July 1-3, 1863, and some of them are among the honored dead Lincoln memorialized in his famous address Nov. 19, 1863, which he delivered at the dedication of the Soldiers’ National Cemetery in Gettysburg.

Certainly Catholicism was still a minority religion in 19th-century America, but Catholics were there. Just exactly how many of them fought at Gettysburg is impossible to say, according to Anthony Waskie, a Temple University professor and member of St. Laurentius Parish in Philadelphia, who is the principal author of “Philadelphia and the Civil War: Arsenal of the Union” published in 2011.

Religion was not a statistic kept by the military, and one of the best determinants is the nationality of the soldiers who comprised a unit. One of the most famous such units was the Irish Brigade, which in 1862 participated in several battles including Antietam, Md., and Fredericksburg, Va.

By 1863 at the time of Gettysburg, the brigade was commanded by Brig. Gen. Patrick Kelly, a New yorker who later was killed at the siege of Petersburg, Va.

“Three of the regiments were from New york, one was from Boston and one was from Pennsylvania,” Waskie explained. “The Pennsylvania regiment was the 116th led by Col. St. Clair Mulholland. He was an Irish immigrant and quite well educated. He was the recipient of the Medal of Honor for the Battle of Chancellorsville (in Virginia).”

Eventually he would rise to the rank of major general in the volunteer service. After the war he became active in Philadelphia politics and was Philadelphia’s chief of police, and he is buried in Old Cathedral Cemetery.

The Boston regiment brought a chaplain with them to Gettysburg — Holy Cross Father William Corby. A memorable event of the battle was Father Corby standing on a rock giving his Irish troops general absolution. years later, through the efforts of Mulholland, a statue showing Father Corby giving absolution was erected on the rock where he stood.

A little while after the war the priest was

named president of what was then Notre Dame College, in South Bend, Ind. A duplicate statue was later erected on the campus.

“The 69th Pennsylvania was not in the Irish Brigade, but they were overwhelmingly Irish and they suffered very heavily at Gettysburg,”

Waskie said in an interview with CatholicPhilly.com, the news website of the Philadelphia Archdiocese.

More than 10,000 Union and Confederate soldiers died in the battle considered the turning point in the war, leading to the South’s eventual surrender two years later.

Another Catholic presence at Gettysburg were about a dozen Daughters

of Charity, there to nurse the wounded. “They had a priest with them, Father Francis Burlando, a Vincentian,” Waskie said.

In Gettysburg, St. Francis Xavier Church became a battlefield hospital. Today Gettysburg is part of the Harrisburg Diocese, which was established in 1868.

Stained-glass windows in the church depict scenes of wounded soldiers being cared

Catholic presence at Battle of Gettysburg still evident 150 years laterBy LOU BALDWINCatholic News Service

CNS PHOTO/COURTESy PHILADELPHIA ARCHDIOCESAN HISTORICAL RESEARCH CENTER Members of the Daughters of Charity, who served as nurses, pose in an undated photo with Civil War soldiers outside Satterlee Hospital, a military hospital in West Philadelphia. Although built for 4,500 beds, the hospital had to care for more than 6,000 wounded soldiers, many housed in tents, in the months following the Battle of Gettysburg.

CNS PHOTO/COURTESy PHILADELPHIA ARCHDIOCESAN HISTORICAL RESEARCH CENTER

An illustration depicts Holy Cross Father William Corby, a chaplain with a Boston regiment, giving general absolution to the Irish Brigade on the second day of the Battle of Gettysburg, Pa.


for by nuns. The celebration of an outdoor field Mass commemorating the dead and wounded has long been a tradition for the parish.

For the most part the Catholic sisters did not nurse the wounded on the battlefield, but in the huge military hospitals that sprang up both in the North and the South. While many congregations supplied sister-nurses during the conflict, the Daughters of Charity were the most active, even to the point of temporarily closing schools for lack of remaining teaching sisters.

In Philadelphia, there was the Satterlee Military Hospital (1862-65) in West Philadelphia and in Chestnut Hill the Mower Military Hospital (1863-65). The Satterlee had 4,500 beds and the Mower had 3,600 beds.

By comparison, both were larger than the four largest hospitals combined in today’s Philadelphia.

Shortly after the Satterlee opened, Sister Mary Gonzaga Grace, assigned by her order to St. Joseph’s Orphan Asylum in Philadelphia, was asked to take charge of the Daughters of Charity who would serve as nurses at the hospital.

“The men really loved her, she was legendary, and afterward the men would write to her,” Waskie said.

Initially there were 42 sisters; over the next three years the total number of sisters who served at the hospital at various times was 91.

When the sisters arrived, the newly constructed hospital had about 900 patients. Within a couple of months that rose to 1,500 especially after the Battle of Second Bull Run in Virginia.

Soldiers, after being stabilized at field hospitals, were brought up from Virginia by train. Some were wounded, others were suffering from swamp fever, chronic dysentery, typhoid fever and even small pox, Sister Mary Gonzaga wrote.

The real trial came after Gettysburg, when the hospital population rose to more than 5,000 with the overflow housed in tents.

One sister, Sister Margaret Hamilton, wrote, “When they arrived at the hospital many wounds were full of vermin and in many cases gangrene had set in. The odor was almost unbearable. The demand on our time and labor was so increased that the number of nurses seemed utterly inadequate and the hospital presented a pure picture of the horrors of war.”

Most amazing of the more than 6,000 wounded and sick that passed through Satterlee Hospital in the month or so after Gettysburg, only 110 died.

Baldwin writes for CatholicPhilly.com, the news website of the Philadelphia Archdiocese.

For the most part the Catholic sisters did not nurse the

wounded on the battlefield, but in the huge military hospitals that sprang up both in the North and the South. While many congregations supplied sister-nurses during the conflict, the Daughters of Charity were the most active, even to the point of temporarily closing schools for lack of remaining teaching sisters.

CNS PHOTO/CHRIS HEISEy, THE CATHOLIC WITNESSThe sun casts the shadow of a statue of a Civil War soldier on a barn in Gettysburg, Pa., July 12. The barn is a recreation of one owned by a free African-American named Abraham Bryan and destroyed along with his other property during Pickett’s Charge July 3, 1863, the last day of the Battle of Gettysburg. This year America marks the 150th anniversary of the start of the Civil War.

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