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%e9vfarian Li6rary :J\&ws{etter Spring, 1990
No. 20 (New Series) j. H. Newman, 1801-1890
The Newman Year On February 21 , 1990, the Birmingham (England) Oratory will inaugurate the Centenary Year marking the death of John Cardinal Newman. It provides a time to reflect on the influence which Newman has had and to examine his relevance to our present concerns and questions. A survey of the popular Catholic literature in the past century has shown how the American Catholic community has responded to Newman. In the early decades, it was Newman as poet ("The Dream of Gerontius") and as educator ("The Idea of a University") that drew attention. In the 1940s, many discovered his sermons and prayers through the collections such as Heart to Heart and Lead Kindly Light. In the 1950s, his concern for a theologically educated laity inspired the Newman Centers on college campuses. Vatican II has been called "Newman's Council," for many of his concerns were fundamental themes of the council: the development of doctrine, the role of the laity, ecumenical concern for the well-being of all Churches. His writings on conscience and authority and his historical studies on past councils continue to offer guidance. For Newman, always interested in the fundamental doctrines of Christianity, the Virgin Mary was no afterthought. Far from detracting from Christ and the Incarnation, the Virgin Mary-as he saw her-was the greatest safeguard of the truth of the Incarnation: "Nothing is so calculated to impress on our minds that Christ is really partaker of our nature, and in all respects man ... as to associate Him with the thought of Mary, by whose ministration He became our Brother." In those countries where there was no devotion to Mary, he noted, belief in the Incarnation had waned. Newman developed the patristic notion that the Virgin Mary was the new Eve cooperating with the Christ, the new Adam, in the remaking and renewal of humanity. Mary's principal traits-faith and the pondering of God's word-replace Eve's lack of belief. Newman presents a new pattern of sanctity-a complex, heroic individual who confidently endures even though little understood or accepted. In a famous sermon, "The Second Spring," he referred to the restora-
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Cardinal Newman:
The Faith of Mary Thus St. Mary is our pattern of Faith both in the reception and in the study of Divine Truth. She does not think it enough to accept, she dwells upon it; not enough to possess, she uses it; not enough to assent, she develops it; not enough to submit the Reason, she reasons upon it; not indeed reasoning first and believing afterwards , with Zacharias, yet first believing without reasoning, next from love and reverence, reasoning after believing. And thus she symbolizes to us , not only the faith of the unlearned , but of the doctors of the Church also, who have to investigate, and weigh, and define, as well as to profess the Gospel; to draw the line between truth and heresy; to anticipate or remedy the various aberrations of wrong reason; to combat pride and recklessness with their own arms, and thus to triumph over the sophist and the innovator (University Sennons, sermon 15, p . 313).
Update: International Marian Research Institute (IMRI) and The Marian Library
The Newman Year (continued) of the Catholic Church in England as a "miracle." This restoration is, he said, "the coming of a second spring." But spring does not mean the winter is entirely over. The renewal resembles an English spring, "an uncertain, anxious time of hope and fear, of joy and suffering--of bright promise and budding hopes, yet withal, of keen blasts, of cold showers, and sudden storms. " He concluded, "One thing alone I know-that according to our need, so will be our strength."
The Catholic University of Angers and the University of Dayton sponsored a festschrift presented to Canon Rene Laurentin to mark his 70th birthday in 1990. Fr. Laurentin was recognized for his lifelong commitment to theology, Marian studies, and Catholic journalism. Fr. Theodore Koehler represented the University of Dayton at the presentation on December 12, 1989, at Angers. The 800-page work titled Kecharitomene: Melanges Laurentin has an introduction written by Cardinal Poupard and is published by Desclee of Paris. Professor at the International Marian Research Institute, Fr. Laurentin recently completed his onehundredth book, L rEglise qui vient-au de/a crise.
Marianist Authors on Newman Readers may be interested in knowing of the many Marianists who have written about Newman. Tbe Mariology of Cardinal Newman (New York: Benziger, 1928) by Francis Friedel, S.M., is a work still cited. Sylvester P. Juergens, S.M. (superior-general) wrote Newman on the Psychology of Faith in the Individual (New York: Macmillan, 1928) and John A. Elbert, S.M., wrote Tbe Evolution of Newman's Conception of Faith (Philadelphia: Dolphin Press, 1933). Theodore Hoeffken, S.M., wrote john Henry Cardinal Newman on Liberal Education (Maryhurst: Matianist l>ress, 1946) and William Robert Lamm, S.M., Tbe Spiritual Legacy of Newman (Milwaukee: Bruce, c1943). At the International Marian Research Institute, Dr. John F. Britt, University of Dayton faculty member, presented a licentiate thesis on "A Status Quaestionis and Analytic Study of the Use of Apocalypse 12 by Newman in A Letter to Pusey"(1978) and a doctoral dissertation, "Newman's Use of Scripture in the Texts on the Incarnation and Mary" (1983).
Fr. Eamon R.Carroll, O.Carm., professor at IMRI, received from the Catholic University of America the 1989 President's Patronal Medal at the National Shrine of the Immaculate Conception on December 10, 1989. The Medal is awarded each year to recognize distinguished service in the advancement of Marian devotion, theology, or a general appreciation of the place of Mary in the life of the Church. Fr. Carroll has served as president of the Catholic Theological Society and of the Mariological Society of America. Former cataloger of The Marian Library, Mrs. Helen Nykolyshyn began the Ukrainian Marian Collection here in 1981. To assure the continuation of this work, the Ukrainian Marian Foundation, Inc., was recently established; its purpose is to preserve and encourage the study of the Marian traditions of all Ukrainians, Catholic and Orthodox. Retired as cataloger of The Marian Library, Mrs. Nykolyshyn continues as custodian of the collection and promoter of this ecumenical foundation which has contacts with Ukrainians throughout the world. Several exhibits of Marian art have been on display in The Marian Library: Tatiana McKinney (Oct. 16-Nov. 30); Bro. Cletus Behlmann, S.M. (Dec. 1-Jan. 19); Beverly Stoller Qan. 20-Feb. 28).
"Vi'8in and Child"from The Month of Mary (New York: Sadlier, 1853). (The Marian Library Collection)
Fr. Johann Roten's article, "The Two Halves of the Moon: Marian Anthropological Dimensions in the Common Mission of Adrienne von Speyr and Hans Urs von Balthasar," appeared in Communio: International Catholic Review (Fall 1989). Fr. Roten also contributed to two recent works on Balthasar, edited by Walter Kasper and Karl Lehmann, soon to be translated into Italian and French.
the Marian Library Newsletter Published twice yeatly. Sent without charge to Friends of The Mariah Library and IMRI. Address all commuhication to Thomas A. Thompson, S.M., The Marian tibtary, University of Dayton, Dayton, OH 45469-0001 . 2
Forty Years: Mariological Society of Atnerica
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At the 1989 meeting at Burlingame, California, the Mariological Society of America marked its fortieth anniversary. Fr. Juniper Carol, O.F.M., founder, first president (1950-1953), and executive secretary from 1954 until 1979, continues as president emeritus. Ten of the thirty-nine founding members have maintained continuous membership in the society for forty years. Associated with the society almost from its beginnings were Bishop John Wright, first episcopal moderator, and Fathers Walter Burghardt, S.J., and Eamon R. Carroll, O .Carm., past presidents; Fr. Carroll has reported on recent Marian literature at every meeting from 1967 to the present. Before Vatican Council II, many national Mariological societies were founded: Belgium (1931), France (1934), Spain (1940), Portugal (1945), Canada (1949), Mexico 0954), Poland and Colombia (1959). Only the French, Spanish, and American societies continue to meet regularly and publish their proceedings. Since 1979, the Mariological Society of America has been based at The Marian Library of the University of Dayton, and Fr. Theodore Koehler, S.M., has been its executive secretary. On its twenty-fifth anniversary in 1974, Fr. Charles Neumann noted in his presidential address the general trend of Mariology today away from analysis of Mary's privileges toward a functional study of her place in salvation history and in the ecumenical dialogue. Since 1974, postconciliar topics have continued to determine the agenda of the conventions: a reexamination of Marian doctrines and their place in the hierarchy of truths, the role of papal infallibility in the proclamation of the Marian dogmas. Studies on Mary in Scripture continue, as well as presentations on the Marian teaching of St. Maximilian Kolbe and Hans Urs von Balthasar. The proceedings of the 1986 convention, devoted to chapter 8 of Lumen gentium, have been recognized as the most complete treatment of that topic currently available. The 1988 meeting studied John Paul II's encyclical, Redemptoris mater. The 1989 meeting, "Maria/is cultus--Fifteen Years Later," marked one of the few times that liturgy and the Virgin Mary were joined together as a topic of study, and inaugurated a three-year program of convention themes on "Mary and the Liturgical Year" 0990-1991-1992). Membership in the society has shown interesting fluctuations. Membership was highest during the years of Vatican Council II, 1962-65, tapered off in the 1970s, picked up in the late 1980s. Its present membership (512) is the highest in its history. In his 1974 presidential address, Fr. Neumann presented to the Mariological Society two challenges. First, he urged the members to present an image of Mary and
MSAfounding members at convention. Seated (1-r): Walter Burghardt, Sj.; Bishop john Wright; juniper B. Carol, O.F.M. Standing (1-r): Fathers Albert Bourke, O.C.D.; George Shea; Stanley Matuszewski, M.S.; I Armand Robichaud, S.M.; Eamon R. Carroll, 0 . Carm.; joseph I Gallo; Francis Costa, S.S.S.
Marian studies not exclusively associated with the past. "Is part of our trouble," he asked, "not precisely the impression that to Mary and things Marian there too readily clings the image of a past which older persons regret losing, while the younger feel little attraction to something portrayed simply as a past now apparently slipping from grasp?" Fr. Neumann's second challenge anticipated what Paul VI would tell the 1975 International Mariological Congress in Rome: beauty as well as truth are ways of describing the Virgin Mary. Speaking a year before the pope, Fr. Neumann pointed to the via pulchritudinis as part of Marian studies: "The Catholic Church has long tried to live up to its responsibility of proclaiming God's truth. We have heard His truth about Mary staunchly defended ... . But the God of truth is also a God of beauty. Is not our challenge now to make the image of His Mother and ours so beautiful that the person alive today finds himself wanting to see with his own eyes who she is, and in the process feels himself being led to her Son?" The 1990 meeting will be held on May 30 and 31 at Providence College, Providence, Rhode Island. The theme "Mary in the Liturgical Year: Advent and Christmas Period" will be considered from a Scriptural, liturgical, and theological viewpoint; a conference will be given on the implications of Cardinal Newman's Marian teaching to ecumenism. Information about the Providence meeting can be obtained from the Executive Secretary at The Marian Library. Several issues of proceedings of the annual conventions are available from The Marian Library at $12.00 a copy; write for an up-to-date list. 3
Books The Miracle Accounts of Our Lady and the History of Mentalities LES COLLECTIONS DE MIRACLES DE LA VIERGE EN GALLO ET IBERO-ROMAN AU Xllle SIECLE.
Paule V. Beterous. Marian Library Studies 15/16, $50 available from The Marian library. Paule V. Beterous, professor of medieval literature at the University of Bordeaux, exhibits a vast and profound knowledge of the 13th-century collections of Our Lady's miracles written in Gallic and the Ibero-romanesque languages in this 733-page, double-issue volume, which includes charts, bibliography, and indices. Her study retraces the history of Marian miracles between the 5th and the 14th centuries. The earliest accounts of miracles of Mary were from the Latin oral tradition, and Gregory of Tours (538-594) seems to have been the first to collect these miracles and put them in writing. Beginning in the 8th century, the miracle accounts were incorporated into collections of exempla (accounts, legends) and sermons. At the beginning of this century, Albert Poncelet mentions no less than 1,783 titles of Marian miracles written in Latin, most of these in multiple variations. Between the 12th and the 14th centuries, miracle accounts written in the vernacular acquired literary status and quality. They reflect a society with a hierarchical and static character, in which the strong dichotomy and interdependence between the natural and the supernatural order, good and evil, punishment and reward, produced a religious outlook with strong anthropomorphic traits and patterns. Miracle accounts are based on a religion of other-worldly hope and the certitude of God's mercy; they appeal to sensitivity more than the intellect; they are based on extraordinary signs and events. In addition to their moral
purpose, the miracle stories had the didactic function of explaining Marian feasts and shrines, assisting Marian apologists and fostering Marian devotion. Mary was presented as domina par excellence (parallel to Christus Dominus). Christians were her vassals. Accordingly, she held different roles, which all reflected her powerful intercession with God. Frequently, she made reparation for evil, both moral and psycho-physical. She commanded through signs, visions, and voices, and brought about the conversion of the sinner. Mary's intervention might be retributive, sanctioning just or unjust judgment, or tutelary, taking the persecuted under her mantle. Mary was the intercessor, using her dialectic abilities in her arguments with Christ. She was comfort and assurance in moral and physical danger, and she assisted in making decisions in time of trial. The literary analysis of the miracle accounts takes up an important portion of the study. Beterous concludes that the accounts do not constitute a separate literary genre, but should be considered a special category of the narrative genre. The miracle stories combine popular aspects (simplicity of considerations and solutions) with more erudite aspects (literary form and transmission). Their literary value differs from one collection to another. Borrowing from Latin models, the clerical authors wrote for believers whose faith related them to living persons. In the description of the relations, courtly literature began to influence the miracle accounts. The short life of this literature was a result of its lack of adaptation to new social conditions. Written in a monastic and rural context, these accounts did not survive the new emerging urban mentality. 4
The accounts are of liturgical interest (Marian prayer, especially the "Ave Maria," the joys of Mary, names of Mary, litanies): they reflect a sound christology (virginal conception, incarnation), but sometimes a debatable concept of mediation. Popular piety is mirrored in the miracles. We learn about the official cult of Mary (the five principal feasts) ; the saints, especially those related to that cult (St. John); the local and international Marian pilgrimages; and para-liturgical devotions and practices, sometimes of a mixed religious and magical character. This study is of special interest for scholars of Hispanic literature and culture and for those in medieval studies and comparative literature. It is precisely in comparative studies that the work of Beterous will produce a rich harvest. She admirably explores the miracles of Our Lady from the point of view of the history of mentalities. Specifically, the miracles present a Mariology-ad usum populi-manifesting the powerful role of Mary with God, in this world, in her fight against the devil, and at the hour of death. Although limited geographically and linguistically to the regions of southern France and northern Spain, Beterous' work has a paradigmatic character, both methodologically and thematically. The author succeeds not only in establishing a meticulously qualified inventory of the collection of miracles under scrutiny, but also surprises the reader with her comprehensive and qualitative approach to the material. Last but not least, Beterous' study offers to theologians and to Mariologists, in particular, an admirable example of Mariology in situ.
-johann G. Roten, S.M.
AT WORSHIP WITH MARY.路 A PASTORAL AND THEOLOGICAL S1VDY. Christopher O'Donnell, O.Carm. Wilmington: Michael Glazier, 1988.
The original purpose of this book was to provide information on Marian feasts. For each of the fifteen Marian days in the liturgical calendar, there are historical notes on the origin, exegetical notes on the readings from Scripture, and references to current ecclesial documents which broaden and extend the meaning of the mystery celebrated. Each section concludes with suggested intercessions for the Prayer of the Faithful which succinctly summarize the principal themes of the celebration. But this is much more than a bland commentary on liturgical texts. O'Donnell realizes that the intellect is not dormant in liturgy and that many questions about theology and devotion arise in the celebration of Marian feasts . For each feast, he provides a well-informed and balanced discussion entitled "Reflection," on questions which may occur to thoughtful and intelligent participants in liturgy. The Solemnity of Mary, Mother of God, gives rise to a discussion of the origin and Christological significance of the title Theotokos. The feast of Our Lady of Lourdes is the occasion to discuss the significance of shrines and apparitions: the discernment of apparitions and the type of belief which they warrant; shrines as places of pilgrimage; the centrality of the Eucharist at Marian shrines. Popular
piety (the way Christianity is incarnated in culture) and its characteristics-spontaneous, festive, open to the transcendent, based on communal memory-are considered in relation to August 5, the Dedication of the Basilica of St. Mary Major. Sometimes, "Reflection" presents the conclusions from contemporary scholarly discussions. In other cases, a Marian prerogative or title, formulated long ago but now little understood and appreciated, is given new meaning. Within the long history of theology and Marian devotion, many titles which at one time conveyed valid and valuable insights today appear irrelevant. For example, grace was once presented in quantitative terms , something channeled and passed on; in this context, Mary as "mediatrix of grace" had meaning. Now, however, grace is presented not so much as something passed on but as a loving relation with the living God. What is, then, the meaning of the title "mediatrix of grace"? Mary is the model or the form through which grace is communicated; she is "the model which God uses in gracing us." Mary's person and loveliness give us the image of the person graced by God. Through these discussions, a liturgical handbook becomes a compendium of current questions in Mariology. The discussions are honest and critical, not hesitating to deal with the relation of past formulations to contemporary concerns. A valuable bibliography is appended to each discussion. The title, At Worship with Mary, is well-chosen. We are frequently reminded of the theocentric nature of Marian devotion. On Mary's feasts, we "join in Mary's praise of God's goodness to her, and through her also to us." How does Mary contribute to our worship? She is a model for the Church at worship, and she provides a vision of beauty-a vision which does not threaten but only draws us on. Her feasts are moments of repose and refreshment on our journey. "Beauty cannot be possessed; it can only be enjoyed .. .the admiration of her beauty causes us to marvel also at our own." 5
A DOORWAY TO SILENCE: THE CONTEMPLATIVE USE OF THE ROSARY. Robert Llewelyn. New York: Paulist Press, 1986.
The recent letter of the Sacred Congregation for the Doctrine of the Faith, "Christian Meditation," acknowledges that many Christians who seek a contemplative form of prayer look to the East for guidance. Robert Llewelyn, well-versed in the writings of the fourteenth-century English mystic Julian of Norwich, reminds us in this little book that for the last thousand years the West has had a prayer which can be used in a contemplative waythe Rosary. The Rosary is a combination of different approaches to prayer. During its long history in the West, it has changed and developed. At times, it was a substitute for the psalter or the Western version of the East's slow, rhythmical repetition of the Jesus Prayer. The Pater Noster's and the Ave Maria's were joined in various arrangements, until a Carthusian, Henry of Kalkar, suggested the formula of fifteen decades of Ave Maria's, each decade introduced by a Pater Noster. Exactly 450 years ago, another Carthusian, Adolph of Essen, suggested that meditations on the mysteries of Christ be part of praying the Ave's. Spreading devotion to the Rosary became a special work of the Dominican order. After its official approval in 1569, the Rosary remained unchanged until recently. Now both papal and episcopal documents have reminded us that there is no one way alone in which the Rosary must be prayed.
The reason many may become discouraged with the Rosary is that they have approached it with too much energy and determination and tried to accomplish too much. Don John Chapman wrote that a simple thought in connection with each mystery was the best approach. "If you try to make a mental picture, you will waste energy and get no good," he said. Llewelyn unravels the strands in the Rosary's development and presents us with a form of prayer, simpler than usually presented. The Rosary, or a rosary-like prayer, is a way of keeping prayer on course, of directing focus . It can become a prayer of patience and healing, of praise and thanksgiving. As Llewelyn says, the principle of the Rosary is more important than any particular use which we might make of it. In his letter on the right ordering of Marian devotion, Paul VI spoke at length of the Rosary. Individuals are free to use the Rosary in many forms, he said, and they should be drawn to it because of its intrinsic appeal. Llewelyn's small book helps us to see the Rosary in different ways and invites us to test its value in our lives. Paradoxically, and true to Julian of Norwich, what is important is not how we pray the Rosary but whether the praying leads us to explore the loving silence which lies beyond it.
(:'f) 1.tt1arp MNb:r
ofG:>J, M<'ther
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MARY, MOTHER OF GOD, MOTHER OF THE POOR.
Ivone Gebara and Maria Clara Bingemer. Maryknoll: Orbis Books, 1989. This book is a first in several ways: it is a comprehensive approach to
Mary, the first to appear in English in recent years; it was written by two women-one a religious and the other a lay person; and it is based on the conviction that the poor, who have a special place in the Kingdom of God, can teach much about the meaning of God's Word today. Finally, it is the first major work on Mary from Orbis Books, the publishing house which makes available in English the writings of many South American theologians. This "rereading of Mary from the point of view of our age" begins with two chapters on underlying suppositions and hermeneutics. Because of the continuity between those who now "live in history" and those-Mary and the saints-who now "live in God," the experience and faith of people today can speak of Mary. In place of the "male-centered, dualistic, idealist, and unidimensional" approaches of the past, the authors choose to study Mary in a "human centered, unifying, realist, pluridimensional" way. They use the voices and aspirations of women and the poor to show the place of Mary in today's world. After the two opening chapters which establish and justify their approach, the succeeding chapterson Scripture, the Marian dogmas, and Marian devotions-illustrate how this approach can bring forth a new way of thinking about Mary. In every context, she is presented as deeply and intimately related to the concerns of people. She is part of the Kingdom of God present in history. The new people of God is "begotten in the woman who is the figure of the people." Mary's motherhood continues in every place and individual where the reign of God's Word becomes a living and active force. The final chapter, "Mary and God's Wonders among the Poor," contains an analysis of the Magnificat in which Mary affirms the desire for life for God's people and engages herself in the struggle against evil. The traditional objection to a Mariology which arises from the people is that it will be an improverished one. However, when the people are the poor whose patience and sufferings 6
are sustained by a belief in a God who loves justice, the result is a Mariology rooted in the living faith. A good book for those interested in a rich reinterpretation of all we say about Mary.
-Thomas A. Thompson, S.M.
Heresies are always partial truths and our masculinized God and masculinized Church will always heed the fminine corrective. It seems that the only way to forgive Eve within us is to invite Mary into our churches. It is not accident that charismatic prayer groups which have a quiet but deep appreciation of Mary, also seem to have the fewest problems with fundamentalism. I and others have observed this and at first could not make the connection, but now it seems apparent to me: a church that sees itself as family has time for a mother and is bored by head-trips and ideological wranglings. It does not really fight fundamentalism or even fear it, it just does not need itbecause life is too full already! Richard Rohr, O.F.M. "Mary and Fundamentalism" Catholic Chrismatic (Dec. 1978/Jan. 1979, p. 17)
Special Gifts... Special Requests During the past year, many made special contributions. The Marianist Provinces of St. Louis, New York, and the Pacific contributed to a study destined to analyze and improve catechetical materials on Marian doctrine and Marian devotion. The Marianist Provinces of Austria and Switzerland made contributions for the purchase of theological materials in German. The Marian Library seeks donors for the completion of the proceedings of Vatican Council II (Acta Synodalia), the addresses and homilies of recent popes, as well as several theological journals.
1989 Friends of The Marian Library and IMRI We gratefully acknowledge all who have made contributions to our work in the past year Qanuary 1-December 31, 1989) BENEFACTORS Mr. & Mrs. John F. Britt** Mrs. Anne M. Cassano•• Mrs. Claudia Connors Mr. & Mrs. Nick G. Crnkovich** Mrs. Mollie E. Danis Bro. Francis A. Deibel, S.M. •• Sister John Dominic, O .P. Rev. Paul E. Duggan••
Rev. John Harrington, S.M. Rev. Robert]. Hoeper, S.M. Mme. Mathilde Koehler* Mrs. Dorothy Lackner* Mrs. Mary Louise McGinnis** Miss Elizabeth Meder Mrs. Helen Nykolyshyn Mr. & Mrs. Michael F. Ross
Bro. John Samaha, S.M.** Rev. Bernard C. Stueve, S.M.** Mr. & Mrs. Frank C. Sutton Rev. Thomas A. Thompson, S.M. Rev. Joseph Uvietta, S.M. • $500 •• $1,000
PATRONS Dr. William P. Anderson Mr. & Mrs. William R. Burleigh Rev. Daniel J. Cambra, M.I.C. Mr. & Mrs. Gary Clemans Rev. Msgr. John P. Kleinz Mr. Volodymyr Makar Mrs. Rosalind G. Monnin
Mrs. Bette Rogge Morse Mrs. Helena M. Nertyniuk Mr. Lewis Richter Maj. & Mrs. Gary E. Roth Dr. Kenneth C. Schraut Bro. Francis Schroepfer, S.M. Rev. Richard Schulte Staade
Ms. Margaret Smart St. Sophia Religious Mrs. Mary D. Thompson Bro. Vincent Wottle, S.M. Bro. Bernard Zalewski, S.M. Bro. Joseph H. Zeinz, S.M. Mr. & Mrs. Joseph Zeleznik
SUPPORTING MEMBERS Mr. Alan A. Andolsen Mr. Frank J. Bello Rev. Eric Blumenthal Mrs. Charles F. Boeing Mrs. Volodymyra Brykovycz Mrs. Lidiia Burachynska Mrs. Marita D. Champion Mrs. Anne Claypole Mr. David C. Czuk Mr. Walter Debaylo Mr. & Mrs. Bohdan Deychakiwkyj Mrs. Mariia Dziadyk Dr. Robert F. Echols, DDS Sr. Adele M. Eisenhauer Ms. Eleanor R. Finke Mr. & Mrs. Eugene Fylypovych Mr. & Mrs. John P. Garrity Ms. Mary Gauvey Mr. & Mrs. Stepan Golash Ms. Antoinette Graupe Mr. & Mrs. Volodmyr Hrynkiv Mr. & Mrs. Vasyl' & Natalie Kachmar Mr. RichardT. Kill
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