Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950
As a youth, Black Elk received a great vision to serve the Great Spirit. He became a great healer among the Lakota people, but called to serve more, he embraced baptism and Jesus as his savior, which he saw as fulfilling their way of life. Over 400 native people heeded his call to baptism, and since then, his life inspired the emergence of inculturated Native American Catholicism with native ceremonies in Christian context.
All pictures in South Dakota, left to right, top to bottom: 1. Age ca. 42, ca. 1908: Black Elk prayed the rosary and taught his daughter Lucy Looks Twice to do likewise. She said that her father prayed it often and also held it when praying with his pipe [BCIM 00559J. 2. Age 42, 1908: He celebrated life with good humor and dance (wearing bustle). Roundup at Interior; Ralph R. Doubleday, photographer [SPM 0029J. 3. Age 45,1911: Among fellow catechists, Black Elk showed his Lakota pride and wore moccasins with his suit and tie (center), Catholic Sioux Congress at Holy Rosary Mission, Pine Ridge [BCIM 00669J. 4. Age 70, 1936: Black Elk (with book) wore glasses to study Scripture. Mass at St. Elizabeth Church, Oglala; Jesuit Father Joseph A. Zimmerman, photographer [BCIM 00657J. 5. Age 61 or 62, 1927 or 1928: He taught the "Two Roads" picture catechism with the Good Red Road ofJesus and the Black Road of Difficulties. Broken Nose cabin, Pine Ridge Reservation; Jesuit Father Eugene Buechel, photographer [SFM ITS 00042J. 6. Age 71, 1937: Black Elk taught Lakota ways to tourists. Duhamel Indian Pageant, Black Hills; W. Ben Hunt, photographer [WBH BCIM 01287]. 7. After he passed, 1970s: His son Ben Black Elk prayed with his pipe at his grave. His daughter Lucy believed her father was born in 1866, as stated on his baptismal record. St. Agnes Church cemetery, Manderson; Jesuit Father Paul B. Steinmetz, photographer [HRM-RCIS 02141]. Courtesy Marquette University Archives. Born into a great lineage of traditional healers, Black Elk was favored by a great vision, in which he was atop Harney Peak in the Black Hills. While still very young, he too became a healer and his continued a lifelong quest to better know and serve the Great Spirit. Soon, he noticed Christianity. In 1885, he signed a native petition urging the Pope to declare Kateri Tekakwitha a saint in heaven. During the next three years, he traveled to Europe with Wild West shows and saw Christianity in action. He returned home to the South Dakota Pine Ridge Indian Reservation, and while participating in the Ghost Dance, he had visions of Jesus and was wounded in the 1890 Wounded Knee massacre. In 1904, while praying for a boy's healing, he met a Jesuit who invited him to study Christianity. He did so, and was th baptized Nicholas William during the "Moon of Popping Trees" on December 6 , the Feast of St. Nicholas. Thereafter, he followed St. Nick as his Christian model of charity and generosity, which resonated with Lakota values and his role as a healer. Believing that the Great Spirit led him to greater service through Jesus, he became an authentic Christian who seamlessly intertwined and followed Lakota and Catholic teachings with peace, love, and harmony for all creation. He regularly prayed with his rosary and pipe and participated in mass and Lakota ceremonies. In 1907, the Jesuits appointed him a catechist (teacher of Christian faith) because of his enthusiasm and excellent memory for learning Scripture and church teachings in Lakota. Like St. Paul, he traveled widely, preached and told stories, and wrote pastoral letters with Bible verses on good Christian living, which Lakota newspapers distributed. Oftentimes, he taught the faith by narrating the "Two Roads" picture catechism, which featured colorful graphics of the "Good Red Road of Jesus" and the "Black Road of Difficulties." From 1927 to 1946, he used this background to narrate demonstrations on traditional Lakota life and ceremonies for Black Hills tourists. John G. Neihardt and Joseph Epes Brown provided glimpses of his life and advocacy in Biack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux and The Sacred Pipe: Black Elk's Account of the Sacred Rites of the Oglala Sioux. However, the full life story Black Elk envisioned did not materialize until after his daughter Lucy Looks Twice requested Michael F. Steltenkamp to do so, which culminated in Black Elk: Holy Man of the Oglala and Nicholas Black Elk: Medicine Man, Missionary, Mystic. Just before he passed on August 17,1950, Black Elk predicted that God, in his mercy, would show a sign in the sky. Although out-of-season, aurora borealis danced with unprecedented brilliance in the night sky, both overhead at his wake at St. Agnes Church and around the world.
More Information
A Retreat with Black Elk: Living in the Sacred Hoop by Marie Therese Archambault, Cincinnati, Ohio: Franciscan Media, 1998. Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp, University of Oklahoma Press, 1994; his "Catholic" years, 1904-1950, first alerted today's readers about his life as a catechist. Biack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, The Premier Edition, by Nicholas W. Black Elk; edited by John G. Nelhardt and Raymond J. DeMallie, Albany, New York: SUNY Press, 2008. Catholic Ladder Pictorial Catechisms, Marquette University e-Archives: http://www.marquette.edu(library(archives(earchives atoz.shtml; 1. Click on "In the Spotlight"; 2. Select issue, "Jan. 2009-Catholic Ladders Pictorial Catechisms." Nicholas Black Elk: Medicine Man, Missionary, Mystic by Michael F. Steltenkamp, University of Oklahoma Press, 2009; the principal source for this essay with Black Elk family interviews and perspective. Pictures of Nicholas Black Elk, Marquette University e-Archives: http://www.marquette.edu(library(archives(earchivesatoz.shtml;1.Click on any collection; 2. Click "Advanced Search"; 3. Enter keywords "Black Elk"; 4. Under "Searching collections," add "Bureau of Catholic Indian Missions," Holy Rosary Mission - Red Cloud Indian School," and "In the Spotlight"; and 5. Click "Search."
Mark G. Thiel, Archivist, Marquette University, 11(2015 rev. RAYNOR MEMORIAL LIBRARIES
MARQUETTEII UNIVERSITY
"Wichayunini Wahokul)wichakhiya," A Letter by Black Elk in lapi Oaye Bureau ofCatholic Indian Missions Records, Series 14-1 Collected Publications
A letter to the Dakota-Lakota people published in lapi Oaye, Presbyterian Mission, Yankton Indian Reservation, Greenwood, Dakota Territory, Vol. 14, no. 2 (February 1885): I; published online by the Minnesota Digital Library: hltp:!/rcflccl ions. mndi!.!ital.omicdnlircf"i'collection/p 16022coI12/id/1346 7. lapi Oaye (lyapi O'aye): !tho iyapi waDzi onah'ut] chiyit] kta wachit], cha he'ut] wowapi chiC'u welo. Taku wat]zi awachamit] yut]khat] he 'ut] hephe yelo. Hekta makl;a akat] wo'ophe ki Ie ichage cit] hehat] Wakhat]that]ka oyate ki taku wat]zi iwahowichaye k'ut] he weksuya. Yut]khat] makha ki nahuDhut]zahat], YUDkhat] he Wak:l;at]that]ka oyate makha akaD uQ pi ki wichayunini wahokut]wichakhiya sececha wala. Nakut] wicahpi wat]zigzi thokeca wat]'ut]yat]kapi ,yut]khaD he nakut] waDzi wala. Nakut] thate wat]zigzi thehika wat]'ut]yat]ka pi yut]khat] he nakut] wat]zi wala. Hehat]l nakut] makha ki bleblecahat] chat]khe lehat]l maya ota, yut]khat] he wat]zi wala. Hehat]l wichasa ki ota oyate thokeca iyapi. He nakut] wat]zi wala. Hehat]l nakut] hehat] wit]yat] ki tuweni zaniya chit]cathut] sni, yunkhat] he nakut] wat]zi wala. Yut]khat] he'ut] mitakuyepi wowapi ki Ie tona walakapi ki nitakuyepi tona wo'ophe awachit] sni ki hena Wakhat]that]ka wichasa wichayunini wahokut]wichakhiya sececha, iyechel nitakuyepi ki wo'ophe ki lila ecut] wichkhiya pi iyecheca wala. Wana makl;a akat] wicho'ichage ki khiyela sececha wala, cha he'ut] hephelo.
Black Elk, He Ie iyaksapa.
Word Carrier: Please allow me to share a word with you, that is why I write this to you. There is something that I am thinking about, that is why I say this. Way back when this teaching (law) was growing, God told the people about something that I remember. This is when the earth shook and God taught the people on earth by disturbing (their lives). [ believe this to be so. Also we saw a star here and there differently. I saw this as another one. We also have seen a strong wind and experienced it in a terrible way. I consider this as another one. Then the earth broke into pieces so there were a lot ofcliffs that developed. J consider this another one. Then many people spoke different languages. I consider this another one. Then for a while women did not have good pregnancies. I consider this another one. And that is why, my relatives, those of you who see this book (Bible) whose relatives do not abide by these laws God taught the people on earth by disturbing (their lives). In the same manner, it is necessary to have the people follow the laws closely. Life on earth is very close now (the end) I believe, and that is why.
Black Elk, He Ie iyaksapa [He this he gives counsel on (preaches on)].
Translated by Deacon Ben Black Bear, Jr., SI. Francis, Rosebud Indian Reservation, South Dakota, October 2015; requested by the Marquette University Archives. RA YNOR MEMORIAL LIBRARIES lit MARQUETTE UNIVERSITY
A Letter by Black Elk
Bureau ofCatholic Indian Missions Records Series J -1 Correspondence
Nicholas Black Elk (Oglala), Manderson, Pine Ridge Reservation, South Dakota, to Reverend William H. Ketcham, Director, Bureau of Catholic Indian Missions, Washington, D.C., January 12, 1912
Would like to notify you that I have live up to nineteen twelve and would like to notify you about my condition. Last nineteen hundred & four [ became a catchist and during that time & at the present date. I have had a number join our flock and I expect [ have quite a number more in the future but I am in a critical condition at present. Therefore I gave you thanks in Christ and wish for you to remember me in your prayers. I am now going to make my head way to Hot Springs for a treatment. I will be in Hot Springs 18th ofthis month. Therefore I beg you to find me a little help and would like to hear of you too and ifour Savior gives me help on my sickness an restore my health I will again look into our business among my Catholic Siouxs. I sincerely wish to hear from you soon. In the name ofour Savior we praise you. Yours in Christ,
Marquette University Raynor Memorial Libraries, Bureau ofCatholic Indian Missions Records (Series 1-1 General Correspondence, Box 78 Folder 13 I Reel 59 Frames 0370-0371) •
RAYNOR MEMORIAL LIBRARIES II MARQUETTE UNIVERSITY
A Pastoral Letter by Black Elk in Sinasapa Wocekine Taeyanpaha Bureau ofCatholic Indian Missions Records, Series 14- I Collected Publications
Letter written on the Pine Ridge Indian Reservation at Manderson, South Dakota, January 6, 1914, published in Sinasapa Wacekine Taeyanpaha on the Fort Totten Indian Reservation at St. Michael's Mission, Fort Totten, North Dakota, Vol. 18, no. 7 (February 15, 1914): Verso ofsupplement without pagination. This letter refers to the Titanic, the Olympic-class passenger liner that became infamous for her collision with an iceberg and dramatic sinking nearly two years prior on April 14, 1912. Black Elk was familiar with trans-Atlantic travel by steamship ITom his trips to/ ITom Europe in 1886 and 1889 (ages 23 and 26). Translated ITom Lakota to English by Paul Manhart, SJ., 2002.
Announcer. We have a very fine church indeed: First ofall we had a big Thanks, so that is what I shall say, this way: Our church is very large and tall, inside a very large yellow lamp shines, and each day a bell is rung. Yes, my Relatives, it is where you go to and come from home. It is right to examine this house. Though it be dark, it is alright to see with this lamp. And though it be disagreeably hot, it is proper for you to listen for the bell. Since the Catholic Church alone is very large within, there our Lord's Word resides. There is light, this bell, or the priest that show up, so it is appropriate for us to go there and listen to them. Yes, my Relatives, you know about things ofthis sort, have seen them, heard ofthem. You have been instructed in South Dakota as Catholics to strive a bit for this world's honors. And God's honor you do not see much because this is something we will already know. Men ofthe United States constructed a very large and fast boat. We made many millions ofdollars, so that in a few nights one crossed the ocean. So, great rich men were alone able to do such, and poor men were able to get rich. It was because ofgreat honors that they travelled. They said never would the boat sink. Yes, those rich men believed it. They did not know what they would come up against. So, one day they struck against something, so that the boat they made sank from blindness, a difficulty that came over them, and their fright was great. There were meantime two priests who were there. Many men in heaven would stop them. And a small boat was there and a tiny one. Yet they were blind and were stopped. Something went on to say this: My God is near to me. I am near to you. He is near to me. At your cross I now stand. My song is near to me. When that was said they went in. Yes, my Relatives, take a look. There was an accident due to a great honor. The trouble with the world's honor is that the trouble is up above. In worldly honor we twitch. You pay your debts up above when you are up against something. You do not see when you are struck by something large. You wander about, a ghost that will wander about and sinks. There is a grave sin here. Then you will say: "Lord, Lord!" You will say: "That is very troublesome, my Relatives." Desire to be close to our Savior. Desire to stay in our ship. So the Savior says: "For poor men and sinful men I have come." So he speaks to them. In your heart the Savior is born for you. He is such that he has great strength. So he said you will be given something truly the truth. And when God helps you, he wants it to amount to something. Desire to see. That is what should be. So, my Relatives, all about, this is what I announce. Give close attention to it. My friends, all by grace, I am your friend and shake your hand. Nick Black Elk Catechist
Source: Marquette University, Bureau ofCatholic Indian Missions Records (Series 14-1 General Publications, Sinasapa Wocekine Taeyanpaha, Box 26 Folder 3, Microfilm reel 19) jl'EBHUARY 1fl. 1914.
~ Iwe w~cin ~~PE'lo. He abl~zapi.v 10ras.1n wicala9i.. ~~K:l . iou.lit-sa lJ :kOlaPl. Wtcabo era ."aOKatu a 100 km be slol)·a.pl SOl ILIa neon n yuna onskanpi os. onta.ne pi I loKi.\. wanna a.opetu "an el tairu !.I Kio e Oliini sci kin beon t yao Ikust.' .... a on HiD akipapi. heceJ wa n ~ SOl .p·do, Kolapi. be }-oh -0 un- ta qon he caga wan iboto na woo . a Iyur.a.pi Kin olDnlciye.. i.ruyal gooKe neee! wanna woterilie OD: ,l oklhi loU selo, He u esa wao- 'iyaKievi, 0& Il1a wonihlc(ye 130 a katu .... a. Ilnyanpi (~a . eceCfl Jelo.lna, Ecoonan wica:§o.walHlD nonp ()I>olali"iclye iun (>1 t.Oll'A'anplYC, lei UIlPI na. wicasa o0l:"e warr-llsa .\1itakuyepI, LOn mi ~~l\anSlca ~ Pol niwicO\H:iyapi ua ins £-conhao '. ko.am onwe S· "lololI)"apl SOl.I w'llala c.ra dkJSisl.Ha. el mahel 00 Hecel 00 \UW wocc'liiye d onina bena iasera wi~3. oo~e ni~t- :I "t.a oe kon.. an rtauoLray_ve1o. cwoK.i ...... wann\/> Olahet&"u Iya}'api e ;relo; to..-:alle tuwe. qel J~cel l'}'api; ·-.Mita.-W,..,a'n- '1' wowicaia Ion ned::! CJE: YU:310ya ita wicandll en, ~ikiyela. \,"hon;' lunpi Wit' e )'+.:10, Ho IwnU ~ble·I.\:Ijcahdf~ on, ~itll..c·,an:5usbecu. - zl1!-lIye lena ej wiyuri:Cal,PI Ol,llo'! klO er. ina.wajin, :\{ita·dowan kin e! '.:lye nitawap: d uoyelisll- i ne lOkahau on.... HE.')'Clpl win !Jli. wacin. !elloDJ);~n manel iyayapi. Ho mi· i l ALF1~ED BO~l:::;H1RT, l\taKuyePI, he "o':-i. Nove~'ber ethnologist! anthro, or olher THE LAKOTA TTh1ES Wednesday, 2,1933 person trained in the study of cultures; I do read. wi:ite and speak Lakota and believe the translation is accurate•. There are many in di,iduals wh6 believe that LETTERS TO THE EDITOR Biack Elk discarded all things Lakota. except the language, when he b=e a The I-ettern of people, to get permission Catholic. I think the letter from non-Indian individuals shows that Nick Black Elk was a man who kn~w prayer ?Jack Elk a."d institutions to use in· fOTiIlation about ourselves. and could rise abo"e the In light of tbe many' persons dogma of both Lakota and Christian philosophy and I have noted, with great in who are.Postulating theori",. theology, finding the real terest, the various letters in . ;nany cases establishing regarding Lakota religion. truths. My father told me his careers, and ea.ll~ng personal culture and attitud", in ·the grandfather once said "when incomes on the viIi:ings of Lakota Times since your you throw aside all of the Black Elk. it is appropri;tte paper has be<:n in circulation. 'household' (unessential) thought it would be nice to that information from the r portions of religion, you sh",e ",ith you and your SOUT"" be available. . wo!1ld know and understand readers the enclosed tran Nick dictated the letter and that there is a higher order of slation of a letter written in my grandfath'er, Ben, did the .truth." The letler is possibly 1948 by m'y great· transcribirig 'in Lakota. My the last wrilten by Black Elk gran~father. Nick Black Elk. father, Henry, kept the letter before his death in 1950. ' I have copy-righted the t~an. -for thirtY years and gave it to I really appreciate the slation and am allowing the me in 1978. The letter was forum yoUr 'paper offer. to . Lakota Times to print it ",.nnen to.:;' 'Trappist Monk . ' all of us. both 'in'the search Wlth the notation that it is who taught himself to write L~kota', ~'1esponded for understanding and the copy-righted. so'it would be ind sbaring ofinformation. ' accessible to the Lak~ta 'WIth NIck.· NIck. came to . .I' ~. ··;..."r • people and other people who regard him as a son and .Thank you..,. _..: "'. mimed him ,"Lakota ...... ,. ~ . ·walk the good red road.. lsnala:' . lsi Charlotte A. Blaclc Elk II is unfortunate th'at we , The translation was io~e f~rced, Manderson, ~. D. have becn as Lakota by me, a1thou'gh I am ~Ol an .c~ ..'LJ~ H~.l JU 'VltJU ,!I.:H3:~\:i.'\. ~I~ Manderson,Soutb Dakota' March 4,.1948 ':, . Where the ?foly Fllbtr si·u. (1) And ao bect.lat' Wakan TankA made rv~ne My hoiy son:plty th,e L&~~la oC lb.il flnt lett; I am wrltint. De)' belicve lh~ thlt"...J) ire s:.&Oed. That which you call "wonhip "docc" • (9) I'have received ;'o~1~lIer and have It ben:. we don't do that, ' . Your Hoi)' Father knowl me. however what w.k.arl Ts.nh aluIe, lhatu J&CT~. Now I too call him ..the Orelll Holy Father" and to, we 5~ to 'What W&h.n.Tanka ma.de in ~e:2DOD)'. bec.l'JX thaI is a sacred rel.ttJonsbip, (2) - N.I 5¢('1t • we lakota now have a bard life: Ind~. on~ be is the who is fUlrnpd v.rilh icon chaiJU, (3) and I saw ho;" people U... ed lona .,0 beawe be Is !hi\;ecpcrof WrhJl Tanh', tbOUibu and 11 .... ' And 10 I'know theylivod well Ion) 8.10. he iJ the other I~ rtower·. (4). I. '" Indeed, Wakan Tanka pve: this whok world to.theIkec Wioi8. Tb.o.t h why I keep him 1Jl my beart, and lO the people: of t..he four relAtions (10) . Now my beart J.i iettina a.ad. but my he:a.rt will n~er turn ba.d.. ~uld Ever ~t Wsb.n Tanh iBVt li,.ht to my bean, ($) It b 50 they send a voicC If stands l.D tiibl without end. that be pow:: it to thc:~. . '.,<; Ho - with these cucmoniel And now from yOW" Own lhouzhtl, a nOW~t wi1J grow fn my heart. 'Yes -that b bo-w it b. . - , they could walk with their' ,enentiotlJ My people DOW 'wdin sufferlns on the "crod roac1. " butlhc peoplt are JTOwinl: ap.iD • th~ llri1J stut te live' ap.in They believed evCT)'lhi.aJ WrhJl Tank. made ...... 1&.<".1 \hall believe. . '. a.nd with these lhin.i1, tbey ",,11k in.& d.a.ncina mU\DCI The =.>on :hi< willlu;lpcn is The IkceWizu,a know tha1 there is.i po'""ina ~ememberlDJ of t.ht u=!"ed pipe•. and they ....alk In the J.UDe m&nDa'. lim LUcu alone, thal it what I LID ns.med, ~. . EV~ ~~here and luoa, all oft."lem. the h!dtt"l ruffm!1l ofmea 1.5 ia.cred -s.aaed Simd Slton: facing Wt.b.n T~ It bdonas to WU&D Tanh beausc he touches It .that iJ why you defend them . What he toudles, they pClly to 'That I knoW, nw is W,kan Te.t1l:., That'a how they pray with the sacred pipe Now I ll!Il wrltbl! book: Ilbout the Ikcc Wicua (6) and the)' UK It to send a voice. So DOW you Tfill J« m)' heart and my miDd, " EvOl)'lhIni thi' has been mid<. YDU ",ill i¢C L'lew fully. That is how it b: '. cve:yth1Jli llat nya and the two JOUed& and tbe fow1euc:dJ Yes ~ DOW in tb.!e:' house u.a )'oUna ma.D ~d that he Is allcd Ca.cupo Yoha Ma.ni \I) evaythlig moves oD'the earth. All these 4ftput m'to the Wnd pipe Jsuyed with him three- llloolhs. I. ',', " ud tolletber,..;th these ' My acnll~heriana DOW we;are rtayins i.ith him. 1 ~CIlt ~th him ~o a ~ ~ ~. they uud a voice. . " I, I '. f-eut .. , beCawi thq too pea'ple: - ./ . .. 'h,UwiLbhlm.~ '.' ~:- are ~_ :~ 'and"';!h himT";';'~lbc'i'aaedplp., ;.:" and [h'C)' want to Uw. . ._. _...... :... Vlhencvc::r we~ lOin; to bale'. wrlrmi·· ...... '.... ", • -. ~ ". . '. Wedon·tsind"voi~b)'DUn.ehU.~-.~..' ~ we IilI"Itpny ." .l '"" ._ and \\."r u-nd~ \"Oi;~mi~Yo~: ('! all tliinp madebdoDl to Wabn Tanh . -.nd iOJether with them we 'are wandD,. Canupe; YchaMa.n1buaonebomenO"llr if, :.;-:~ • .t- it has be:::n DOC' month. '. . .:: ."~. .f.' ;.- .'.. . -. NCtW •my'JOD -Iam ,ol.n.J to Jl7 tb4: ,- He ."tlaJ uthe lInQ'Jfis~~~1<-:- ?,-;.,:, ;. .:;.. ,~". '( The .....ythat I am and bow I am, ~ " '. ~£'~l "_' •••• : \ ~. .• Canupa"YuhaManlmowswdl. '. ... c:. " I 1am here with my JOn who ls named Ben. rhovc three chlldttn. !wo sons And ODC dl.n.thte:r. On thia day we art littin, w Jid:ly. '; . The men have Mvea and tho woman hal abwband. My f'IOt born,.o~ h.u six th1.Idrtn, two JC!IlI and four dau,hten. : . my oWn bro~e his lq and we QUl'l JO anywbae, My dau,hlet h.., rout children, thr,eeallu:.bten and ont $On. 10 here we lit. '. . "'c _, • Wb'ateYj:t Wakan Tanka wishes for w :. . My YO~elt so~ bu four childr~, two ~u.ahttrs and lWO JOru. "that•• bowwt live; :. " 1hAtiJhowitlJ~~~~_·· '.' .... {-?:~ , - " . i ~. ,,- . Tbue are my ch.l1drttl '1 ' •• '- ',' and I want lbem to1Jvc wclI on th1.s ~~~_ And .50 you, rem~betinathe: wishes ofOl11 people- ,~, RaTic:mbcr them iiI'joOOr pnycn.,'.. "'.,='_ defend them, . , , and w~ yO\! uy mas. . !.> r'~, ...i;,.... ~~ oflha.t we·uk Wuan Twa. for help wewanryoutoremcmbcrw, . ; ':to and wr ui:"Him (0 hold w witb phy in His beart _-·~'f:[·:;;;...~L"~··'f.,,t,:::l~:'·· :~: -, in order that the people ..ill live a.pin 'Now I bdIev~ 1Jl the blockrohcs cal~" ;~ >_ ADd that whatever we do will be rl,.bt. , llJld It 1s:W y<&n now thal r h>.ve bcCii. ~Jt, That is what I Wi.Ct, . . t- Aod'i, aJOllJ WfUi"~y ChIldren, am catholJc.. You have !:leJp for w fcom Wab..n Tub ,Ho - and 10.1.11 that tho Ik..WJ Your Fa.tbc:r, Nick. Black EU::