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"Polaroids from Heaven": Photography, Folk Religion, and the Miraculous Image Tradition at a Marian Apparition Site Author(s): Daniel Wojcik Source: The Journal of American Folklore, Vol. 109, No. 432 (Spring, 1996), pp. 129-148 Published by: American Folklore Society Stable URL: https://www.jstor.org/stable/541832 Accessed: 25-04-2020 19:50 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms American Folklore Society is collaborating with JSTOR to digitize, preserve and extend access to The Journal of American Folklore This content downloaded from 44.224.113.36 on Sat, 25 Apr 2020 19:50:34 UTC All use subject to https://about.jstor.org/terms DANIEL WOJCIK "Polaroids from Heaven" Photography, Folk Religion, and the Miraculous Image Tradition at a Marian Apparition Site At a Marian apparition site in Flushing Meadows-Corona Park, New York, Catholic pilgrims use photography to document miraculous phenomena, produce signs of the supernatural, and create sacred images. As an emergent folk religious practice, "miraculous photography" constitutes a creative, technological innovation on traditional Catholic beliefs about miraculous images. This essay explores the meaning of miraculous photography for believers, discusses the compatibility of photographic image-making with previous miraculous image traditions, and exam- ines the appeal ofphotography as a means ofaffirming the reality of the supernatural through the creation of tangible, sacred proofs. THOUSANDS OF Catholic pilgrims annually visit Flushing Meadows-Corona Park in the borough of Queens, New York City, to celebrate the heavenly visitations of Mrs. Veronica Lueken, through whom the Virgin Mary, Jesus, and numerous saints are believed to reveal apocalyptic prophecies to humanity. On Saturday evenings, devotees gather at the apparition site located a quarter mile from Shea Stadium, near the rusted metal shell of the Unisphere built for the 1964-65 World's Fair. The rhythmic, meditative sound of their prayers is heard above the distant roar ofjumbo jets landing at LaGuardia Airport, cheering New York Mets fans, and automobiles speeding on the Long Island Expressway. There they kneel or sit in folding lawn chairs and pray the rosary from 8:30 p.m. until 11:30 p.m., before an adorned five-foot statue of the Virgin Mary which stands on a modest slab of cement that marks the former Vatican Pavilion site, the spot where Michelangelo's Pieta was housed during the World's Fair. Not all of the people at this makeshift shrine sit, kneel, or pray for the duration of the vigil: many walk about and snap Polaroid photographs of the shrine, the statue of the Blessed Mother, the sky, each other, or anything in the vicinity of the apparition site. The shrine's literature states, "Our Lady has said that the Eternal Father is making use of modern technology 'to communicate with a fallen generation,' a Daniel Wojcik is an assistant professor offolklore and English at the University of Oregon Journal ofAmerican Folklore 109(432):129-148. Copyright ? 1996, American Folklore Society. This content downloaded from 44.224.113.36 on Sat, 25 Apr 2020 19:50:34 UTC All use subject to https://about.jstor.org/terms 130 Journal of American Folklore 109 (1996) generation whose hearts are so hardened, and eyes so blinded, that they need some kind of tangible proof of the authenticity of the Bayside visions" (Our Lady of the Roses n.d.:9). Taking Polaroid photographs of the miraculous phenomena associated with the apparition site is central to the religious experiences of many of the shrine's followers. Referred to as "miracle photos" or "Polaroids from Heaven" by believers, these images are said to contain allegorical and apocalyptic symbols and are interpreted as divine communications offering insights of prophetic and personal relevance. Devotees have adopted the image-making qualities of photography to produce signs of the supernatural and reproduce tangible manifestations of the sacred. As an emergent Catholic folk practice, miraculous photography is an innovation on previous Catholic traditions of miraculous images and offers insights into the dynamic nature of religious traditions and the role of creativity in people's religious lives. The visionary of this apparition site, Mrs. Veronica Lueken, is from Queens, New York, a housewife and mother of five children. Her heavenly visitations began on June 5, 1968, the day that Robert F. Kennedy was assassinated. As she prayed for the dying New York senator, Mrs. Lueken experienced a perfume of roses in her car. Shortly thereafter, she had a vision of St. Therese of Lisieux, who later gave her sacred writings and poems by dictation. On April 7, 1970, the Virgin Mary appeared to Mrs. Lueken in her home, instructing her to establish a shrine on the grounds of the St. Robert Bellarmine Church in Bayside, New York, and promising to make a personal appearance if rosary vigils were held there on June 18, 1970. The Virgin Mary requested that this shrine be named "Our Lady of the Roses, Mary Help of Mothers." The Virgin Mary also promised to appear and speak through Mrs. Lueken (who would act as a "voice box" repeating words from heaven) on the evenings of all the great feast days of the Catholic Church, if vigils were faithfully kept on those days. In addition, the Virgin Mary told Mrs. Lueken to spread the messages from heaven throughout the world. Beginning in 1970, vigils were held regularly at the Bayside apparition site. Several hundred missives have been transmitted by Mrs. Lueken, who claims she repeats the Virgin Mary's messages word for word, although she often adds her own descriptions of what she sees in her visions.' In 1975 the apparition site was moved from Bayside to Flushing Meadows-Corona Park, because of the objections of the residents around St. Bellarmine's Church to the Saturday-night vigils and the controversial nature of the messages. Although the apparitions now occur at Flushing Meadows-Corona Park, they are still referred to as the "Bayside apparitions," and Mrs. Lueken's followers continue to call themselves "Baysiders."2 Mrs. Lueken's apparitions address a litany of topics, but the most prominent subject is that of imminent earthly destruction.3 Her apocalyptic prophecies claim that "a worldwide Warning, Miracle, and fiery Chastisement in the form of a 'Ball of Redemption'-a comet that will strike the earth, and along with World War III and other disasters, will remove three-quarters of mankind-are This content downloaded from 44.224.113.36 on Sat, 25 Apr 2020 19:50:34 UTC All use subject to https://about.jstor.org/terms Wojcik, Polaroids from Heaven 131 very near at hand" (Our Lady of the Roses n.d.:i). According to the apparitions, the signs of the end are everywhere: nuclear weapons, AIDS, famine, pornog- raphy, natural disasters, communism, rampant murder, drug abuse, corruption and conspiracy in the government and especially in the Roman Catholic Church. Imminent worldwide cataclysm, or what Baysiders refer to as the "Great Chastisement," may be averted through personal penance, prayer, adherence to pre-Vatican II Catholic teachings, and the conversion to Christi- anity of Russia, which continues to be identified as an evil threat. Veronica Lueken's visions have antecedents in an extensive tradition of Marian apparitions that have been a part of Roman Catholic religious experience for centuries and that often have been the basis for the continuing popularity of Marian devotion. Many of the most prominent and active contemporary Marian shrines, such as Lourdes, Fatima, Guadalupe, and until recently, Medjugorje in Croatia, were established as the result of sightings of the Virgin Mary. Tradi- tionally, the Catholic Church has taken a very restrained position toward the acceptance of Marian sightings, sanctioning only a few of the thousands of visions that have been reported. The Bayside apparitions are among those that have not been approved. After an investigation in 1973, the Diocese of Brooklyn declared that it found no basis for belief that Veronica Lueken had seen the Virgin Mary. The diocese issued a similar declaration in 1986 which stated that the Bayside visions "completely lacked authenticity" and advised Catholics to "refrain from participating in the 'vigils' and from disseminating any propaganda related to the 'Bayside apparitions' " (Mugavero 1989:209-211). This condem- nation has not discouraged belief in the apparitions among Baysiders, however, and in fact may have motivated many of them to increase their efforts to disseminate the Bayside messages and attempt to gain ecclesiastical acceptance for Mrs. Lueken's visions. Belief in the prophetic importance and apocalyptic reality of Marian apparitions not only persists among Baysiders but is a predomi- nant idea associated with numerous Marian apparitions in the 20th century (Wojcik, in press; Zimdars-Swartz 1991:246-259).4 The Bayside phenomenon exemplifies Don Yoder's definition of folk religion as religious beliefs and practices expressed "apart from and alongside the strictly theological and liturgical forms of the official religion" (1974:14).5 The religious behavior of Baysiders exists outside the sanction of ecclesiastical authority and is based in personal needs and experiences rather than prescribed by institutional doctrines. At the apparition site, encounters with the sacred are not mediated by a priest or by official religious texts, but are directly accessible to all. Anyone may attempt to take a miraculous photograph, and the presence of the Virgin Mary, Jesus, and the saints are experienced by many who attend the vigils.
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