Citizen of Rome:

Dr. Frederick D. Wilhelmsen

In his book of essays, Citizen of Rome: Reflections from the Life of a Roman Catholic
(1980), Frederick Wilhelmsenor Fritz as he was known to his friendsdescribed
growing up in the Catholic ghetto of Detroit before World War II. He made the point that
it was not at all a confining experience, as some Catholics later protested after the Second
Vatican Council when assimilationists called for the mainstreaming of the Church into
the wider American society. On the contrary, said Wilhelmsen, his parish church in the
Catholic ghetto was the very symbol and reality of Transcendence, a summons to the
higher life in the Modern world which threatened to enclose him and everyone else in a
deformed condition of pure immanence. When young Wilhelmsen passed through the
doors of his parish church and into the Presence of Our Lord in the Blessed Sacrament he
entered Heaven itself.
i

Theologian William Marshner of Christendom College, whose founding in 1977 as an
orthodox Catholic College was owing mainly to the inspiration of Wilhelmsen and his
apostolic colleague, L. Brent Bozell, wrote that his mentor developed this great truth of
the Catholic Faith in a lifetime of teaching and writing. Fritz Wilhelmsen [Dr. Marshner
went on] was unique because he believed in Christendomthe real Christendom of
throne and altarTo Fritz, Christendom was achievable and good for mankind, and
history was groaning for it, suffocating without it
ii

Frederick D. Wilhelmsen was born on May 18, 1923 in Detroit, Michigan of Swiss
and Danish descent. As a boy his life was threatened by pneumonia on several occasions,
but he grew strong and tall, towering in his presence. His parents early introduced him to
the works of Catholic thinkers like John Cardinal Newman, Gilbert K. Chesterton, Hilaire
Belloc, and Christopher Dawson. Fritzs first book, published in 1053, was, not
surprisingly, on Hilaire Belloc. It was revealingly subtitled No Alienated Man. Like the
great historian and defender of the Faith, Wilhelmsen was himself no alienated man.
For him, said his companion-in-arms, Dr. Warren H. Carroll, romance, reason, and
faith were one.
iii
Had we had ten Hilaire Bellocs in the English-speaking world in the
past fifty years, Fritz declared later, we might have converted the whole kit-and-
caboodle and avoided the mess we find ourselves in today.
iv

After leaving the University of Detroit to serve as a medic in World War II, Fritz took
his B.A. In philosophy at the University of San Francisco in 1947, and then went on to
Notre Dame where he received the M.A. for his thesis on St. Thomas Aquinas under
Msgr. Gerald Phelan and Yves Simon, both distinguished students of Jacques Maritain.
From South Bend Wilhelmsen took a teaching position at the University of Santa Clara in
California. It was there that the young professor attracted world-wide attention when he
led a public protest against the U.S. Governments decision not to help the Hungarian
Freedom-Fighters during the uprising of 1956. With over a thousand students Fritz
signed a petition to take up arms, if necessary, to aid the anti-communist Hungarian
revolutionaries.
In 1958 Wilhelmsen, having moved to Spain with his wife and three young daughters,
was awarded the doctorate by the University of Madrid, writing his dissertation on the
Thomism of Jacques Maritain. He then taught at the University of Navarra in Pamplona
before accepting in 1965 a professorship in philosophy and politics at the University of
Dallas, where he was to work closely with Willmore Kendall and Louise Cowan in
establishing the Universitys graduate institute of Philosophic Studies. His growing
reputation as a lecturer and authorhe was affectionately known among the students as
MetaFritzled to his receiving invitations to teach as a visiting professor in Argentina,
Bagdhad, Mexico, Peru, and Nicaragua. Dr. Wilhelmsens former student and close
friend, Dr. Thomas Schaefer of the University of Texas, who was with Fritz when he died
from heart failure on May 21, 1996, recalled in his eulogy at the funeral Mass his
mentors youthful life-changing experience which Weilhelmsen was to describe many
years later in his memoirs. It fulfilled, Dr. Schaefer said, what Jacques Maritain believed
every true philosopher must experiencean intuition of being which he then
developsover a lifetime of philosophical reflection.
v

It was then, upon that bright morning, alone on my bicycle, that I was hit with an
intense awareness. Sweeping through me and mingling with a heightened sense
of well-being, physical as well as spiritual, there burst upon me the shattering
conviction that I was, I existed. I was Being, separated from the abyss of
Nothingness. I simply laughed out loud suffused with my good fortune. The
privilege of existing at all covered the whole world and everything I looked at
seemed to smile back, luxuriating in the beauty of glory of its own reality.
vi

The universe would never be the same for Frederick Daniel Wilhelmsenand because
of Fritzs intuition of being, of what he called is-ing or extramentality in his
lectures and writings on metaphysics, the universe could never be the same for the
thousands who heard him over his lifetime. His vision of the universe, to borrow a
thought from Gilbert Keith Chestertonthat glorious amateur, as Fritz called himin
his classic study of St. Francis of Assisi, was Franciscan. It was a vision of the world as
though hanging upside-down and suspended in the air by a string, so utterly contingent
and depending totally upon God for being.
vii
To be taught metaphysics by Fritz
Wilhelmsen, said the distinguished Catholic historian Dr. Warren H. Carroll, was a
kind of cosmic experience. He talked about being and essence with a voice so
powerful, a student wrote at the University of Navarra, that he made the window panes
shake. His own personality created an absolutely unforgettable intellectual engagement
with students.
viii
The scales didnt exactly fall from your eyes, but it was close! I can
attest to this myself, having heard Fritz several times and auditing his course on
metaphysics with my son at the Rome campus of the University of Dallas in 1986.
A young woman wrote Dr. Wilhelmsen a letter of appreciation after attending his last
public lecture in April 1996.
You have been an inspiration to me; you have taught me to think clearly and
reason logically. Your lectures have not only been powerful but poetic as
wellYou taught me to love philosophy, a subject which I was unable to
understand very well until I had you for classYour lectures, especially your
final lecture last year on St. Thomas proof for the existence of God, have moved
me towards a fuller understanding of Christ and of my humanity, my place and
purpose in creation.
And then Margaret Burleigh, the Class of 96 valedictorian, paid Dr. Wilhelmsen the
highest compliment of all, showing how in her life the study of philosophy with him had
raised her mind and soul to the contemplation of the greatest truths of the Catholic Faith,
and in so doing honoring her teachers apostolate love for Our Lord in the Blessed
Sacreament.
Because of you, Dr. Wilhelmsen, I have had a similar metaphysical experience
like the one you talked about yesterday. I was at Adoration last year when I
contemplated the truth that I exist, that God has created me, and that He Himself
was present fully in that tiny host. I realize that it is not you alone who has
brought me to these truths. But I am saying that you have been a huge influence
on my life and I will never forget some of your lectures as long as I live.
ix

Frederick Wilhelmsen was, first of all, a Thomist philosopher, one of the premier
metaphysicians of the United States, and a leading twentieth-century representative of
genuine Thomism. So wrote Dr. Ralph McInerny of Notre Dame; and it was a judgment
shared by many others.
x
Because of his Catholic Faith in the Incarnation, Fritz believed
that he and all men and women can know the real (realism). In his forty-five years of
teaching and writing, Fritz wrote more than fifteen books and hundreds of articles.
A former student and fellow-philosopher, Dr. Michael B. Ewbank, explained
Wilhelmsens thought as having three central featuresChestertonian paradox
(critique of naturalism); Bellocian historical imagination; and a robust attendance to
reality in the light of principles, as opposed to from principles, a distinction made by
Etienne Gilson (existence as act) after a thorough study of St. Thomas Aquinass
thought. From Christopher Dawson, added another student and philosopher, James J.
Lehrberger, O.Cist., Wilhelmsen was deeply influenced by the formative role of
Christianity in the making of Western culture.
xi

In his Preface to The Metaphysics of Love, published by Sheed and Ward in 1962 and
translated into Spanish and French, Wilhelmsen wrote that his meditations were written
by a man who believes that agape lies at the heart of all being, and who believes that the
best approach to agape is by way either of the theology of the Blessed Trinity or the
ontology of human existence within history.
xii
The Paradoxical Structure of Existence
(1970), also much admired, argued that the structure of being is non-dialectical. Both
books were milestones in the still continuing recovery of metaphysics in the post-Modern
world.
In 1956 Wilhelmsen introduced Romano Guardinis work The End of the Modern
World to English readers. Modern man, said the priest-philosopher who wrote during the
Nazi occupation of his Fatherland, had succeeded in exiling his Creator and Sustainer
from human life, nature, and culture. With the denial of Christian Revelation genuine
personality had disappeared from human consciousness. Christendom had finally
collapsed. Guardini continued:
With it had gone the realm of attitudes and values which only it can subsume
The coming era will bring a frightful yet salutary preciseness to these
conditionsas the benefits of Revelation disappear even more from the coming
world, man will truly learn what it means to be cut off from Revelation.
xiii

Writing ten years later on Harvey Coxs Secular City: City of Night in Triumph,
Wilhelmsen once again saw dramatic and chilling confirmation of Guardinis prophecy.
Like all Iconoclasts and Manicheans, the god of Harvey Cox has come riding out of the
wastes of the East, determined on the destruction of Christendoms glories.
xiv

When Guardini wrote during World War II the un-Human man, the nihilistic
personality of the Nazis (Peter Wust) was still an anomaly. In a true sense, his teaching
was dedicated to exposing the Modern Worlds lie about the autonomy of man, nature,
and culture that Guardini had warned about; and trying to restore man, nature, and
cultureand all things in Pius XIs phraseto God (Maritains theocentric humanism
viz. anthropocentric humanism).
From 1966 to 1976 L. Brent Bozell left the conservative National Review, which he
had founded with William F. Buckley, Jr.Brents brother-in-lawto start what he and
Wilhelmsen hoped would be an authentically Catholic magazine. Triumph, which
included such Catholic authors as Charles Cardinal Journet and Thomas Molnar, was so
controversial and ahead of its time that the magazines days were numbered from the
start. On June 6, 1970 the Society for a Christian Commonwealth, which published
Triumph, and the Sons of Thunder under the leadership of Wilhelmsen and Bozell,
conducted the Action for Life, which was probably the first anti-abortion
demonstration in the United States. Fritz, students from the University of Dallas, and
others appeared on the scene dressed like Spanish Carlists, or requetes, with red berets,
khaki shirts with Sacred Heart patches, and rosaries around their necks. Wilhelmsen,
brandishing a twelve-inch crucifix, read from Matthew 25 and the Book of Revelation,
warning America that it must someday face God and receive judgment for the killing of
its children. Five demonstrators were beaten by police and arrested.
In January 1971 Fritz published in Triumph an article on The Pope As Icon. The
article, like his book The Politics of Neuronic Man co-authored with Jane Bret and
released the next year, reflected the influence of Fritzs friend, Marshall McLuhan,
convert and daily communicant, on the new electronic technology and how it might be
used to help in the recovery of the Church amidst the confusion following the Second
Vatical Council. Wilhelmsens prophecy in the Pope As Icon, that the popes would use
the electronic media to reunite Catholics, has certainly come true in the pontificate of
John Paul II and, notably, in the world-wide service to the Church by Mother Angelicas
Eternal Word Television Network.
The main political and social theme in Wilhelmsens thought, his daughter Dr.
Alexandra Wilhelmsen has written, was sacral society (instead of secular).
xv
Fritzs
Catholic activism, his social and political apostolate as a Carlist, his Hispanidad, was
inspired by the profound conviction he shared with Hilaire Belloc and Henry Cardinal
Manning that all political philosophy at bottom is political theology and that very
political problemis at root theological.
xvi
That was why Dr. Wilhelmsen often pointed
out that the Carlist Militia wore Sacred Heart patches over their hearts when they
liberated Madrid in March of 1939. The world is hostile to the Church, he wrote in
1968, because the world is secularist and the Church must sacramentalize the whole of
existence. A sacral world is one with the Faiths perpetual rejection of Manicheanism
and of any dualism that sharpely divorces the sacred from the profane.
xvii
Those
Catholics gravely mistake Catholic social doctrine, really caricature it, when they try to
adjust Catholicism to the world, the secularized world. They many mean well; but they
are not Catholic enough in their apostolate and do not understand that Catholics are
called upon to shape the market place itself in the image of the Faith. The crippled spirit
forgets that the Church of God does not stoop to conquer, but elevates to save.
xviii

What attracted Dr. Wilhelmsen to the Spanish Carlist movement, a movement which
recognized the knighted Don Federico as one of its doctors, was Carlisms commitment
to the Catholic Thing, to Christ the King of Kings, to the full profession of the
Christian Faith, and the corporate incarnation of Christian principles in the social and
political order. (Christendom) And what is the Catholic social order? Fritz answered in
Triumph in his trenchant critique of Harvey Coxs Secular City in 1966. Christian
social order is simply the vitality of a world that is always more than itselfalways so
supremely vital it spills over into prayer, exceeds the possibilities of its own nature, is
always more that it might have been.
xix

Carlism was radically opposed to the omni competent state and mass society, to
secularisms dictating to the Church, whose divine right and mission is to civilize man by
helping him surpass himself, that mans relationship with God (if there be a God) is
totally vertical and individualist; and that the Church has nothing to do with the
horizontal task of fashioning talk of fashioning the social and political order. It is
against the rock of the Sacrament of the Altar that the secularists, both within and without
the Church, are bent upon doing battle. Only in the Christian sacramental order,
Wilhelmsen went on, is the Manichean conflict between transcendence and immanence
ended. In one supreme, ineffable thing, the Eucharist, the world is God, but only
through His own divine priesthood and not through anything divine that creation
possesses of itself.
xx

Like Carlists, but beyond their teachings about, e.g., subsidiarity, particularism, and
the decentralization of the statewhich he of course favoredWilhelmsen embraced
with his whole being the Catholic adaptation of romanitas; that is the truth thatin his
own wordsRome and the Keys of the Kingdom are one[that] on this earth there is
one supreme authority competent in the things of God, the Pope in Rome. Fritz was
proud to be called a Papist, a citizen of Rome.
xxi
My most vivid memory of Dr.
Wilhelmsen is seeing him from a distance in St. Peters Square on a glorious Spring day,
standing with a priest and framed against the background of the Basilica.
In The Sovereignty of Christ or Chaos (1967) Wilhelmsen spoke of the real crisis of
the West as a crisis of Faith. Distinguishing between authority and power, the former
belonging to God and His Church on earth, he pointed out the disastrous consequences of
the worlds identifying the one with the other. In 1993, in a Conference sponsored by the
Marian Institute of Advanced Studies at the Franciscan University of Steubenville,
Wilhelmsen developed this thesis with respect to the United States, especially as seen in
the writings of John Courtney Murray, S.J. The American political experience, he
wrote in the book We Hold These Truths and More which collected the papers in one
volume, has wavered between the older order admitting the independent authority of
God and His law and the newer ethos of liberal democracy that identifies all authority
with power, In the end, Fritz argued, loyal Catholics must and shall build up a Power
for Peters authoritywe will cling to the essential Thing: the Real Presence on the
Altar, Christ, King, Eucharistic Lord.
xxii
Our Lord Jesus Christ is the King of Kings, the
ultimate authority. He will turn chaos into order. Christus vincit: Christus regnat:
Christus imperatChrist conquers: Christ reigns: Christ rules.
Spain alone in Western civilization, Wilhelmsen believed, was defined by submission
to the sovereignty of the Christ the King and His royal authority and power. Only Spain
crafted itself into existence thanks to its adherence to the Catholic Thing. In his heart
of hearts, Fritz said, every Spaniard was a Don Quixote, a knight in the service of the
Cross, whose war cry was that of the Carlists, Viva Cristo Rey!
xxiii
Of no one was this
truer than of Don Federico himself. And so Wilhelmsen and L. Brent Bozell founded
during the Triumph years the Christian Commonwealth Institutes in San Lorenzo de El
Escorial, Spain, where Fritz taught for twenty summers and where students of all ages
could learn metaphysics, theology philosophy, church history, and above all Hispanidad;
and where they could enjoy what remained of Catholic sacral culture. At least twenty
vocations to the priesthood are known to have been associated with the El Escorial
experience.
xxiv

Wilhelmsen liked to say that Spain herself was a mission, a never completed mission,
and to enter into her history is to become a missionary yourself. Certainly Fritz was a
missionary, an apostle in the best tradition of the Church. For Wilhelmsen knew as we
should all know that man hungers after vision and perishes without it. Let us walk with
him through the doors of our own parish churches, and bend our knee before the
Tabernacle where the great King, the Eucharistic King reigns. Let us do so, not because
we are slaves (as Swinburne wrote in his poem Before a Crucifix); butas Chesterton
saidbecause like the French and Italian peasants we are free men!
For what was taught at El Escorial was Hispanidad, what Dr. Wilhelmsen defined as
a call to Transcendence, a surrender of self and world to their God. It is walking
through the doors of our parish churches into Eternity. One does not have to be Spanish
or Hispanic-American by blood, said Wilhelmsen, to be a missionary of Christ and His
Kingdom, to take the sword, the Cross. Dr. Frederick Wilhelmsen helped us Spanish
traditionalists understand that our political doctrine is universal, was the way one
Spaniard summed up Fritzs contribution to his country and posterity.
xxv

And what can we say in conclusion about our fallen friend, comrade-in-arms, and
mentor, Dr. Frederick Daniel Wilhelmsen. He changed our livesthats true. He even
now in his place in the Mystical Body of Christ keeps on changing our lives, deepening
our commitment to the Church Jesus Christ founded. We can say of him that he wrote of
St. Augustine: The Mystical Body of Christ unites all ages into one company, and I can
talk to Augustine, not as to a memory, but as to a man.
xxvi
We can now talk to Fritz not
as to a memory, but as to a man.
Fritz taught us and thousands more what he learned as a boy in the Catholic ghetto of
Detroit on a fine Spring day so long ago. He taught us to smile at things, the impossible
things that are (Chesterton)and to know that in Gods great love and mercy they will
smile back.
Donald J. DElia

References:

Frederick D. Wilhelmsen, Citizen of Rome; Reflections from the Life of a Roman
Catholic. LaSalle, Illinois: Sherwood, Sugden & Co., 1980.

----------------------------, Hispanidad, The Wanderer, Feb. 8, 1990.

University of Dallas, Frederick Daniel Wilhelmsen (Eminent Professor and Catholic
Intellectual). A Tribute. Irving, Texas: UDProfile Series, I, 1998.

R.A. Herrera, James Lehrberger O. Cist., and M.E. Bradford, eds., Saints, Sovereigns,
and Scholars. Studies in the Thought of Frederick D. Wilhelmsen. New York:
Peter Lang, 1993.

James J. Lehrberger, O. Cist., Christendoms Troubadour: Frederick D. Wilhelmsen,
The Intercollegiate Review (Spring 1996), 52-55.

Warren H. Carroll, In Memoriam: Dr. Frederick D. Wilhelmsen, Faith and Reason.
XXII, 4 (Winter 1996), 239-246.

Dr. Alexandra Wilhelmsen, letter to the author, September 1, 2002.

Patrick Foley, In Memoriam, Frederick D. Wilhelmsen: One Year Later, The Catholic
Social Science Review, II (1997) 327-330.

William H. Marshner, Don Federico: Presente! Faith and Reason, XXII, 4 (Winter
1996), 247-252.

i
The Hour is Short: The Hour Is Now, in Frederick D. Wilhelmsen, Citizen of Rome; Reflections from
the Life of A Roman Catholic (LaSalle, Illinois: Sherwood, Sugden & Co., 1980), p. 176. I would like to
thank Professor Alexandra Wilhelmsen of the University of Dallas and Professor Robert A. Herrera,
Emeritus, Department of Philosophy, Seton Hall University, who helped in so many ways in the
preparation of this article.

ii
William H. Marshner, Don Federico: Presente! Faith and Reason, XXII, 4 (Winter, 1996), p. 250.

iii
In Memoriam: Dr. Frederick D. Wilhelmsen, ibid., 243. For FDWs Published Oeuvre, see Frederick
Daniel Wilhelmsen (Eminent Professor and Catholic Intellectual. At Tribute from the University of Dallas.
UD Profile Series, I, 1998 (Irving, Texas), pp. 31-39. Here-after cited as Tribute

iv
Hilare Belloc: Defender of the Faith, in The Catholic Writer: The Proceedings of the Westerfield
Institute, 2 (1989), p. 83; Michael B. Ewbank, Dr. Frederick Daniel Wilhelmsen: 1923-1996, in
Tribute, p. 59.
v
Remembrance of Dr. Frederick D. Wilhelmsen, Tribute, p. 52; Patrick Foley, Frederick D.
Wilhelmsen, The Catholic Social Science Review, I, 281.
vi
Ibid.
vii
St. Francis of Assisi (Garden City: Image Books, Doubleday, 1957, pp. 78-79, 70-71, 74-75; Gregory M.
Schweers, O.Cist., Adaptation of a Eulogy Given at the Funeral Mass for Dr. Frederick D. Wilhelmsen,
Tribute, p. 55.
viii
Carroll, p. 42; quoted in Redaccion (University of Navarra), February 1981, Tribute, p. 42. Fr. Gregory
M. Schweers, O.Cist., recalls how when he arrived on the University of Dallas Campus as a young and
green freshman on a sultry day in the 100+ heat, saw in the distance a tall, shimmering smokestack
moving rapidly in my general direction. This human miragenow distinct with a lanky assertiveness;
now, a quavering wisp of hair fluttering like some medieval pennant atop a nobles castlewas to become
my rescue, or so I hoped! This chimney-man walked up to me, stared down that long powerful nose of
his, and spoke the comforting words I needed to hear: Son, are you lost? Not knowing what academic
god this was, I sheepishly squeeked, Yes, sir, I am lostand I dont know what to do! Pausing hardly a
moment, he solved my question by saying, Why, take metaphysics, of courseand briskly walked off
down the hall!, Ibid., p. 55. Fr. Schweers registered for MetaFritz, as the students fondly referred to Dr.
Wilhelmsens courses in metaphysics, and the rest is history (ibid).
ix
Margaret Burleigh, Last Letter of Appreciation, ibid., p. 43.

x
Ibid., 30. See the festschrift, R.A. Herrera, James Lehrberger, O.Cist., and M.E. Bradford, eds., Saints,
Sovereigns and Scholars. Studies in the Thought of Frederick D. Wilhelmsen (New York: Peter Lang,
1993).
xi
Ewbank, ibid., 60.
xii
Lehrberger, O.Cist., Christendoms Troubadour: Frederick D. Wilhelmsen, Inter-collegiate Review
(Spring, 1996), p. 53; Maguire, Robert E., O.Cist., Homily: Frederick D. Wilhelmsen, Tribute, p. 46;
quoted in ibid., 48-49nn; R.A. Herrera, Frederick D. Wilhelmsen, The Catholic Social Science Review, I
(1996), 283-284.
xiii
Romano Guardini, 1968, 1998. The End of the Modern World (1968 ed.; trans. Joseph Theman and
Herbert Burke; edited with an Introduction by Rev. Richard Neuhaus, Wilmington, El.: Intercollegiate
Studies Institute, 1998. 1968 ed., p. 123.
xiv
Citizen of Rome, p. 288.
xv
Rev. Joseph M. Baker, The End of An Era, in Tribute, p. 63; Letter to the author, September 1, 2002;
Peter Wust, Crisis in the West, in Christopher Dawson and J.F. Burns, eds., Essays in Order (New York:
Macmillan Co., 1931), pp. 141-142; Frank Morris, The Un-Human Man Predicted by Guardini Is here,
The Wanderer, August 2, 2001.
xvi
Hispanidad, The Wanderer,Feb. 8, 1990.
xvii
Schism, Heresy, and a New Guard, Citizen of Rome, p. 61.
xviii
Hallowed Be They World, ibid., 143.
xix
Ibid., 140.; Harvey Coxs Secular City, ibid, 285.
xx
Ibid., 285-286; Hallowed Be They World, ibid, 140.
xxi
Maguire, Tribute, p. 48; Schism, Heresy and a New Guard, Citizen of Rome, 59; Introibo Ad Altare
Dei, ibid., 77; Catholicism Is RightSo Why Change It? ibid., 35. I am an ultramontanist and
therefore the final authority in matters religious to who I respond is the Pope in RomeCivus Romanus
sum, ibid., Foreward.
xxii
John Courtney Murray: The Optimism of the 1950s, in Donald J. DElia and Stephen M. Krason,
eds., We Hold These Truths and More: Further Catholic Reflections on the American Proposition; The
Thought of Fr. John Courtney Murray, S.J. (Steubenville, Ohio: Franciscan University Press, 1993), p. 30;
The Sovereignty of Christ or Chaos, Citizen of Rome, p. 325.
xxiii
Hispanidad;
xxiv
Baker, Tribute, p. 64
xxv
Juan Bertran, Tribute, p. 77. On Chesterton, see D.J. DElia, People of Festa; The Incarnational
Realism of the Italian-Americans, in Joseph A. Varacalli, et al, The Saints in the Lives of Italian-
Americans; An Interdisciplinary Investigation (SUNY Stony Brook; FORUM ITALICUM, INC., 1999), p.
227n; Hispanidad; Empty Altar, Empty Womb, Citizen of Rome, p. 67.
xxvi
Why I am a Catholic, ibid., 312.