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UNIVERSITY OF CINCINNATI Date:___________________ I, _________________________________________________________, hereby submit this work as part of the requirements for the degree of: in: It is entitled: This work and its defense approved by: Chair: _______________________________ _______________________________ _______________________________ _______________________________ _______________________________ THE GEOGRAPHY OF MARIAN SHRINES IN THE UNITED STATES: A PRELIMINARY COMPARISON WITH WESTERN EUROPE A dissertation submitted to the Division of Research and Advanced Studies of the University of Cincinnati in partial fulfillment of the requirements for the degree of DOCTORATE OF PHILOSOPHY (Ph.D.) in the Department of Geography of the College of Arts and Sciences 2004 by Joanne E. Blewett B.S., University of Cincinnati, 1991 M.A., University of Cincinnati, 1994 Committee: Roger M. Selya, Ph.D., Chair Nicholas Dunning, Ph.D. David C. Lundgren, Ph.D. Wolf Roder, Ph.D. Abstract. From the beginnings of human history, people have designated particular locations as sacred and traveled to them in a pilgrimage. When Christianity became the official religion of the Roman Empire in 314 CE, Christian shrines emerged very soon at martyrs’ tombs and other places of historical importance in development of this religion. The distribution of physical relics created many of the Christian shrines in Western Europe. Popular belief concerning Mary began to evolve upon Jesus’ death; and in turn, most of these beliefs were adopted into Roman Catholic doctrine and became Mariology or Marianism, the veneration of Mary. In Western Europe, a number of shrines were created from an apparition of Mary to local people, and with any shrine’s approval by the institutional Church, it gained an international reputation and following; shrines not granted this approval by the Church have remained less internationally well-known and mostly locally based. This study contrasts the process of Marian shrine development in Western Europe with the United States. A typology is created for Marian shrines in the United States based primarily on the occurrence of an apparition. The distribution of each types is shown and possible explanations are presented. Not a single apparition location has received the approval of the Church. Since the majority of Marian apparition sites in Western Europe have been approved, it was possible to use a classification system based on the reason for their founding. Whereas none of the United States sites have been approved, it was necessary to construct another typology. Thus, this study finds a somewhat different rationale for development of Marian shrines in the United States when compared to Western Europe. Key Words: Mariology, Roman Catholic shrines, apparition, United States, Western Europe. Acknowledgements This dissertation came to fruition only with the aid of many people. I would like to express my deep appreciation and thanks for their advice, support, and positive attitude through this process which has extend far longer than initially expected. While planning, developing, researching, and creating this work, the memory of my father, Phillip R. Eklund, has sustained me. Through him, I remember my Finnish heritage with its philosophical sisu, which dictionaries define as “perseverance” or “guts,” but to a Finn means something deeper. It was his lifetime examples of accomplishment via sisu that allowed me to dare to dream. Sisu to me has meant the gathering of inner strength, persistence, and resolve to complete this degree. My husband, Dale W. Blewett, has been a font of emotional support: he willing gave of time and money accompanying me on multiple trips to gather data at Falmouth and Valley Hill; he provided the continually supportive atmosphere necessary for this project to move ahead; and he is my life-long soul mate. Dr. Roger M. Selya is more than an advisor. I consider him a good friend, and it was his counsel that led me initially into geography. He has been a sounding board for ideas from my undergraduate days and has always offered sound advice and direction. High academic standards were always achievable under his tutelage. I wish to thank my committee members, Dr. Nicholas Dunning, Dr. David C. Lundgren, and Dr. Wolf Roder, for their helpful comments and willingness to serve. The cartography is by Dick Gilbreath, Director, University of Kentucky Cartography Lab. To him, I offer my thanks for the numerous maps and graphs. How do I begin to thank the multitude of shrine volunteers who willingly talked to me? Partly, it was their helpfulness, kindness, and genuine beliefs that gave a solid foundation to a rather awkward beginning. Each one listened intently as I explained my research intentions and offered support, vital data, and additional informational resources. The faculty and staff of the Department of Geography has been helpful and kind throughout my educational endeavors. Also, I would be remiss if I did not acknowledge the financial support provided by the University of Cincinnati during my graduate education. Finally, without the assistance of so many other people this dissertation may have never reached this final stage. I offer heartfelt gratitude to them all. Table of Contents Committee Approval Form Title Page Abstract Acknowledgements Table of Contents i List of Tables iv List of Figures v Chapter 1: Introduction Why This? 1 A Short History of Christian Pilgrimage 13 The Problem 17 The Hypotheses 17 Sources, Methodology, and Some Definitions 22 Chapter 2: Literature Review Cultural Geography? 34 A New Cultural Geography? 35 Geography of Religion 40 Chapter 3: Mary and Marian Apparitions Introduction 45 Marian Shrines 47 The Roman Catholic Church’s Approval Process 48 Principles of Discernment 52 The Second Principle 53 The Messenger’s Demeanor 53 The Fourth Principle 54 No More Apparitions 54 False Apparitions 56 Mariology 56 Five Revealed Truths 58 Creation of Saints 67 Mary, Spiritual Mother and Co-Mediatrix 68 In Service to Mary 79 Marian Shrines in Western Europe 80 Apparitions Shrines 85 i Lourdes, France 85 Fatima, Portugal 93 Knock, Ireland 97 Comparisons and Contrasts 100 Increasing Apparition Frequency 101 Other Apparition Shrines 107 Relic Shrines 109 The Holy House of Loreto 109 Chartres Cathedral 111 Miracle Shrines 113 Our Lady of Rocamadour 113 Our Lady of Einsiedeln 114 Our Lady of Monserrat 115 Our Lady of Altötting 115 Personal Shrines 116 Marian Shrines Without Church Approval 117 Conclusion 117 Chapter 4: Marian Shrines in the United States Introduction 119 Identification of Marian Shrines in the United States 120 Type I Shrines 120 Panna Maria 125 Churches are Not Shrines 129 Poland Accepts Christianity 132 For The Millennium of Christianity 134 A Generic Explanation? 135 Fatima and Guadalupe 138 Catholic New France 140 Type II Shrines 144 Anne, Mary’s Mother 149 Shrine of St. Anne in New York City 150 St. Anne Parish and Shrine 152 Type III Shrines 154 Falmouth, Kentucky’s Our Lady of the Most Holy Rosary Farm 159 A Second Type III Shrine 179 Gianna’s Possible Explanation? 181 A Final Set, Type IV Marian Shrines 182 Our Lady of Valley Hill 185 Comparisons and Contrast 192 Chapter 5: Conclusion Where Have the Data Led? 197 An Evaluation of Each Type 197 ii Type I 197 Type II 198 Type III 200 Type IV 203 What About the Definitions? 206 Do Necessary and Sufficient Conditions Apply? 208 The Future is Now 210 References 213 Annotated Listing of Internet Sources Used 234 Appendix 241 iii List of Figures Figure 1-1a: Location of Our Lady of the Most Holy Rosary Farm in Falmouth, Kentucky 2 Figure 1-1b: Topographic Map and Pictures of Our Lady of the Most Holy Rosary Farm 3 Figure 1-2: Ohio, Indiana, and Kentucky Automobiles Present; County of Registration: July 8, 1995 8 Figure 1-3: Ohio, Indiana, and Kentucky Automobiles Present; County of Registration: September 8, 1995 11 Figure 1-4: Location of Non-Marian Shrine Responders in the United States and Responders Other than Shrines 31 Figure 3-1: Church Approved and Unapproved Marian Shrines in Western Europe by Creation Type 87 Figure 3-2: Frequency Distribution of Marian Shrine Establishment in Western Europe 102 Figure 4-1: Marian Shrines in the United States 121 Figure 4-2: Type I Marian Shrines 124 Figure 4-3: Polish Immigrants to USA, 1821-2000 126 Figure 4-4: Portuguese Immigrants to USA, 1821-2000 136 Figure 4-5: French Immigrants to USA, 1821-2000 137 Figure 4-6: Type II Marian Shrines 147 Figure 4-7: Type III Marian Shrines 156 Figure 4-8: Ohio, Indiana, and Kentucky Automobiles Present, County of Registration: October 8, 1995 (Sunday). 165 Figure 4-9: Ohio, Indiana, and Kentucky Interstates and Major Cities 166 v Figure 4-10: Ohio, Indiana, and Kentucky Automobiles Present, County of Registration: December 8, 1995 (Friday) 171 Figure 4-11: Ohio, Indiana, and Kentucky Automobiles Present, County of Registration: December 8, 1996 (Sunday) 172 Figure 4-12: Ohio, Indiana, and Kentucky Automobiles Present, County of Registration: August 8, 1997 (Friday) 173 Figure 4-13: Type IV Marian Shrines 184 Figure 4-14a: Location of Our Lady of Valley Hill near Springfield, Kentucky 186 Figure 4-14b: Topographic Map and Pictures of Our Lady of Valley Hill. 187 vi CHAPTER 1: INTRODUCTION Why This? It was a warm, bright July Saturday as my husband, Dale, and I pulled into the newly-graveled driveway that led from Route 159 into Our Lady’s Farm in Falmouth, Kentucky1 ( Figures 1-1a and 1-1b). We had left home earlier that morning for the one- hour drive south to the Farm; we were unsure what to expect. My information was that an apparition of the Virgin Mary would appear during the service2. We had come to the Farm about 10:00 a.m. and had thought we would certainly arrive ahead of most of the pilgrims.