St. Augustine Cluster Planning, Mid-1990s Documents (1994–95)
Note: The final page in this packet is a photocopy of Robin T. Edward’s 1994 National Catholic Reporter article “Democratization could up Catholic ante: Protestants ahead on collections, study shows.” It has been removed from this PDF due to copyright restrictions. The original packet can be viewed at the St. Monica Archive. You can read the article online at this link. The St. Augustine copy features a handwritten comment in the top right corner: “Fr. Bob — This is why we can’t keep our schools open.”
All primary sources are published with the permission of the St. Monica Archives (SMA), with the exception of Lou Buttino’s “Boys and My Rabbit,” which is published with the permission of WXXI and City Newspaper.
Note: This essay is intended to complement Victoria Schmitt and Sr. Anna Louise Staub’s 1998 history of St. Augustine Roman Catholic Church, which appeared in two parts in the Central Library of Rochester and Monroe County, N.Y.’s Rochester History journal.
This map shows the site of St. Augustine Roman Catholic Church from 1929 to 2006. As of spring 2020, the site is the location of the New Progressive Cathedral (COGIC).
As Robert McNamara explains in his history of the Rochester diocese, Bishop McQuaid created St. Augustine as part of a larger expansion of Rochester Catholic churches. St. Augustine opened first as a wood-framed mission of St. Patrick’s Cathedral at Chili Avenue and Hobart Street in 1898, and became a full-fledged parish in 1906.[i] The new parish reduced the distance that Irish, English, and German Catholics in southwest Rochester would have to travel to attend Mass or Catholic school.[ii] The Sisters of St. Joseph staffed St. Augustine’s school, although the first principal, Sr. M. Regina Flaherty, was soon reassigned to open St. Monica’s Catholic school.[iii]
After a fire
damaged the original wood-framed mission church building in the fall of 1906,
Fr. John H. O’Brien, the first full-time pastor, opted to build a new facility.
Architect Joseph Oberlies designed a single building consisting of both the
church and its school.[iv]
According to church historians Victoria Schmitt and Sr. Anna Louise Staub, SSJ,
this “duplex structure” enabled St. Augustine “to grow, and then build a
separate church. After that, the whole duplex building could be used as a
To mark the
opening of the new church-school building, parishioners hosted a public fair.
Photographs show that the church basement was filled with local vendors and
American flags. The flags reflect Catholics’ (especially immigrant Catholics’)
attempts to overcome Progressive-Era anti-Catholicism and show that Catholics
were sufficiently patriotic, despite their veneration of the Roman pope.[vi]
Although tensions existed in this period between Catholics of different
national origins, the institution of the Catholic parish, Schmitt and Staub
note, “provided a fortress to offset the cultural influence of the dominant
Protestant community. It provided spiritual life and familiar rituals,
education, an active social life, and welfare.” With that said, I disagree with
Schmitt and Staub’s claim that Catholics “sought to impress outsiders, but not
necessarily … attract or transform them.”[vii]
Rather, by fusing Roman Catholic ritual with signs of democracy, American
Catholics tried to claim their place in the republic and change the minds of Protestants
who viewed them with suspicion.
“St. Augustine’s Fair,” The Courier Journal, May 3, 1906
Building on the
idea of Catholic churches as advocates of local welfare, a 1995 oral history
interview with Mary Kavanagh McMahon recounts how the parishioners of St.
Augustine might help neighboring parishes during crises:
1920: When fire destroyed the west wing of St. Patrick’s Girls Orphan Asylum (6/2/20), the families of St. Augustine’s opened hearts and homes to the older orphaned girls, whose dormitory had been utterly destroyed. Even after repairs had been completed on the building, some of the parents [at St. Augustine] asked for the girls to remain with them during the summer vacation, and in a few instances paid the tuition for them to attend Nazareth Academy.[viii]
hybrid church-school building remained in use until the mid-1920s. Since the
parish population continued to grow, especially once Portuguese families moved
into the area, Fr. O’Brien collaborated with architect James Arnold on a new
church, which was located on Chili Avenue between Hobart and Lozier Streets.
This third St. Augustine opened in 1929.[ix]
Church bells were not installed until 1938, when O’Brien, returning from
vacation, discovered that associate pastor Edward Waters and parishioners had
put them in place during his absence.[x]
In 1929–30, Bishop J.F. O’Hern ordered the creation of a mission church, St.
Helen’s Chapel, on Renouf Drive in the nearby suburb of Gates. This mission
church operated under the oversight of St. Augustine until 1940, at which time
St. Helen’s became an independent parish.[xi]
Schmitt and Staub
have found many anecdotes noting O’Brien’s compassion for his parishioners.[xii]
Holly Peer’s 1974 oral history interview with Louise M. Leschander, who had
attended St. Augustine since its opening, gave another interpretation of
O’Brien’s pastorate, noting changes in Catholic culture between the World Wars:
“[O’Brien] believed in telling people what was right[,] and it was right … in those days.” He insisted that his parishioners name their children after Saints, and he lost a few parishioners for criticizing their choice of names. When hemlines were shortened, Father O’Brien commented one day at Mass that he was tired of seeing “shanks” and that it was good to see people with “their limbs covered.” Miss Leschander declares that he was a “wonderful man, but to tell the truth, if you lead a good life, that’s all…. There’s only one God for everyone. Some people take things so seriously, they’ll wind up on South Avenue [a reference to a local psychiatric center].”[xiii]
The 1995 Rochester Museum and Science
Center oral history with Sr. Anna Louise Staub contains a similar description
of O’Brien and his conception of gender: “Father O’Brien, the first pastor, was
Irish. A crackerjack. He’d get up on Sunday and scold the women with their pimply
the pastor until his death in January 1945, nearly forty years after he began
his tenure. Fr. John Duffy replaced O’Brien.[xv]
Duffy continued to modify the St. Augustine physical plant. Notably, in
1948–50, Duffy fundraised and oversaw the construction of a new convent for the
parish’s Sisters of St. Joseph.[xvi]
The new St. Augustine convent later housed nuns from Our Lady of Good Counsel.[xvii]
Fr. Duffy remained at St. Augustine until his mandatory retirement at age 75 in
1968, at which time Fr. Edward Tolster succeeded him.[xviii]
Tolster was popular with parishioners, but he died suddenly in 1972.[xix]
“Miss Gunter,” Negative of St. Augustine Church Front (Sept. 1948)
During the 1960s, the Vatican II ecumenical council inspired substantial changes in Catholic worship around the world. Masses were now conducted in the vernacular, instead of the mandatory Latin; communion rails were generally removed; and priests faced the congregation for the entirety of the service. American churches experimented with new practices such as Masses scored with folk music and new committees providing lay Catholics a greater role in church governance. St. Augustine was no exception to either trend. A school board was formed in 1967, and a parish council was formed in 1972.[xx] Fr. Tolster approved the formation of the Sun Folk Group, led by Dennis Caiazza and Mike Ciminelli, in 1971. In 1996, David Caiazza recalled, “Sun’s unique approach to its musical style was to find spiritual meaning in the popular songs of the day as well as traditional melodies and apply them to worship…. This inspiring presentation of meaningful music, enthusiastic young people, and dedication helped make the weekly 9:30 a.m. Sunday mass by far the best attended service of the week at St. Augustine’s.” Sun Folk Group recorded its first album, Sun, to benefit the church in 1973.[xxi] Although the original group broke up in 1979, a second album, Reprise, was produced in 1998 to mark St. Augustine’s centennial.[xxii]
In many regards,
St. Augustine did well in this period. Parish mothers raised funds for a new,
state-of-the-art library with multimedia holdings and a full-time librarian.[xxiii]
Sisters of St. Joseph ran the school and the music ministry.[xxiv]
Youths from St. Augustine performed in the original musicals that Anthony
Falzano and Sr. Sheila Walsh, SSJ, produced at St. Monica under the auspices of
the Upstairs Youth Agency.[xxv]
Several 19th Ward churches, including St. Augustine, combined to
form SWEM, the Southwest Ecumenical Ministry, which continues to provide social
services in the 19th Ward.[xxvi]
Yet the community was in turmoil. Schmitt and Staub detail how African
Americans moving into the neighborhood encountered open hostility from white
residents. White realtors engaged in block busting, by which they provoked
white residents into moving away and then flipped the houses to African
American customers, typically at a mark-up.[xxvii]
The 19th Ward Community Association, founded in 1967 with assistance
from local churches, promoted a message of multiculturalism and home ownership
to counteract block busting.[xxviii]
magazine Upstate New York ran a
racially alarmist article in November 1973 about white flight in the 19th
Ward, “Parishes in Trouble: Diminishing White Catholic Congregations in
Changing Neighborhoods.” The article claims that St. Monica “disintegrate[ed]
as blacks migrated into the neighborhood,” notes that a parishioner angry at
local black youths broke into St. Monica and threatened Rev. Zimmer (a
supporter of integration), and suggests that the 19th Ward’s
changing racial demographics would bring financial disarray to St. Augustine.
Despite its problematic racial elements, the article is useful for detailing
the dispute over who would succeed Fr. Tolster as St. Augustine’s pastor.
Parishioners wanted Fr. Robert Bradler, but instead got Frs. Paul McCabe and
Neil Miller. Parishioners also lobbied against the appointment of Sister
Marietta Hanss, R.S.M., as a pastoral associate — a role that would involve
sharing administrative duties with the male priests. The petition failed, and
Hanss assumed her post in September 1973. McCabe and Miller told Upstate that they felt St. Augustine
could survive the closure of its school, whereas many parishioners viewed the
school as essential.[xxix]
Ron Robitaille, “Parishes in Trouble: Diminishing White Catholic Congregations in Changing Neighborhoods,” with photos by Jim Laragy, Upstate New York, Rochester Democrat & Chronicle, Sunday, Nov. 4, 1973
turnover continued through the 1970s. Fr. Miller stayed only until 1975, after
which Fr. David Simon replaced him. In 1978, both Simon and McCabe departed,
and Fr. Elmer McDonald became the pastor. McDonald was only at St. Augustine
for a year, after which Fr. William Trott began his decade-long tenure.[xxx]
The 1970s were also notable for the changing racial, ethnic, and age
demographics in the 19th Ward. A parish profile from November 1977
described St. Augustine as having “a large number of elderly people, a
significant population of Portuguese and Italian immigrants, a growing but
still very small number of black families, a stable number of young families
with young children, and a declining number of middle-aged families.”[xxxi]
A memo from the diocesan personnel board to St. Augustine in November 1977
predicted that 15–20 parishes in Rochester would soon need staff fluent in both
English and Spanish.[xxxii]
In the early
1980s, the increasing number of African American residents and Catholic school
students continued to discomfit older, white parishioners at churches such as
St. Monica’s and Our Lady of Good Counsel. It cannot be coincidence that St.
Augustine School, led by Sr. St. Luke Hardy, took proactive steps to emphasize
social justice and racial cooperation in the same period. On March 5, 1985, St.
Augustine School hosted an event called S.C.O.R.E. — the Student
Conference on Racial Equality. The conference featured guests from the Urban
League and the Colgate Rochester Divinity School (a Protestant seminary), screenings of the films Now That the Buffalo’s Gone and Bill
Cosby on Prejudice, and remarks by Melissa Mercendetti, whom the program
described as a “Spokesperson for Native American Rights.” Students’ programs
contained excerpts from the Psalms and Gospel of Luke, passages from Proverbs
captioned “Personal Reflection — Social Justice,” and Rev. Jesse Jackson’s
speech from the 1984 Democratic Convention. The program also featured the
lyrics to Sly and the Family Stone’s “Everyday People” and Albert King’s “Hold
Hands with One Another,” positioning the soul classics as secular hymns. Sr.
St. Luke and her colleagues’ efforts reflect the work of clergy at St. Monica
and OLGC to improve the racial climate in the neighborhood, while not giving up
on an activist orientation. On the administrative level, at least, these were
liberal Catholic churches.[xxxiii]
SA School Student Conference on Racial Equality Booklet (3-5-1985)
School closed in June 1986. At the closing ceremony, principal Sr. St. Luke
wrote in the church bulletin, “All of our students, Kindergarten through Grade 8,
will be missioned in a personal way to their new schools.”[xxxiv]
Before the closure, the school hosted one more social justice program — a
conference exploring what youth thought about nuclear war. Noted Catholic peace
activist Jerry Berrigan was one of the speakers. According to City Newspaper reporter Lou Buttino,
Berrigan “told the students to spiritually clasp hands with seventh and eighth graders
from around the world. The conference was a lot like career day, since peacemaking
is also a career — ‘a way of life.’” Buttino’s article preserves many poignant
statements from St. Augustine students as they mulled what nuclear would do to
the planet, and what they would say to loved ones in their final moments.[xxxv]
A 1996 oral
history interview, apparently with Sr. St. Luke (although the editors, Schmitt
and Staub, do not formally identify the sister), discusses the closing of the
school. Note that the transcript mixes the editors’ voice with that of the interview
She knows she had an influence, as did Fr. Trott and the faculty on coming to deal with this in a positive way. She remembers about some of the earlier meetings — there was a wonderful mix of pastor and concerned parents. A couple came hoping the school would be there for their kids. A wonderful mix of people — black and white, Catholic and non-Catholic.
Father Trott was a wonderful spiritual leader in the sense that he instilled in all the people that were there the message that we need to be discerning to know where God’s leading us as a community. Not saying you can’t pray that the school won’t close, make the school stay here. Helped people get above that and discern where is the Lord leading us? That was a powerful thread that carried through that whole time. It was like a lifeline. Not be griping that the Diocese didn’t do this, or we’re better than this other school, etc. The focus was, this is where we are, where is the Lord taking us. Let’s not fight it[;] it may be hard. People hated it, were upset, and emotional. It was a hard situation — where do we find life in this. A lot of similarities with the death situation — the denial, the arguing, etc. A big loss in many lives. Sister came at it from that same instance. She was an instrument along with Bill Trott. They had lots of assistance from many good people who could pick up on that spirit and move in that direction.[xxxvi]
bulletin for June 22, 1986, which contained Sr. St. Luke’s farewell message,
also reported that St. Augustine parishioner Brian McNulty had become a
Catholic deacon. Soon, his wife Lynne would become a deacon at St. Stephen’s
Episcopal Church. Fr. Bill Trott invited the congregation to attend Lynne’s
ordination ceremony at St. Stephen’s: “This is another opportunity to reach out
to our Episcopal neighbors in a spirit of evangelical love, learning more about
another expression of true faith and bringing the dream of Jesus, ‘that all may
be one,’ another step toward fulfillment.”[xxxvii]
Trott’s support of Lynne McNulty’s ministry reflected, on a local level, Pope
John Paul II’s increased outreach to the global Anglican Communion, including
the U.S. Episcopal Church.[xxxviii]
Schmitt and Staub describe Trott’s commitment not only to ecumenical relations,
but also to social justice; Trott was active in SWEM’s Project Reach
evangelization initiative, formed a prison ministry, and pushed for stronger
relations with the 19th Ward’s youth and African American residents.[xxxix]
In the late
1980s, St. Augustine and St. Stephen’s collaborated on Elisha House, a hospice
for cancer and AIDS patients, although St. Augustine was the legal owner of the
facility. Deacon Lynne McNulty was the first director of Elisha House.[xl]
Simultaneously, Sr. Eileen Conheady, SSJ, of the Catholic Family Center worked
with Trott and St. Augustine Building Committee chair Christine Schramm, among
others, to turn the former St. Augustine convent into Women’s Place, a shelter
for women who suffered from homelessness or domestic violence, and for their
children. Women’s Place opened in 1989.[xli]
diocesan budget problems intensified in the 1990s. In 1992, St. Augustine
joined a cost, facilities, and priest-sharing venture with St. Monica and Our
Lady of Good Council called the FIRST Cluster, later known as the Roman
Catholic Community of the 19th Ward (RCC19).[xlii]
The churches in the cluster maintained their individual identities. A 1998
planning document for the Community called for “a Catholic spiritual presence in
the 19th ward in the three distinct and vital locations represented by
the three parishes…. There is still abundant life and spirit in the communities
and each community has something significant to offer to its immediate
neighbors, to the cluster and to the larger urban community.” Even so, church
budget deficits continued to grow.[xliii]
A series of violent crimes, including muggings and murders, in the 19th
Ward unsettled residents and galvanized Catholic officials from the Community
to lobby against gun violence.[xliv]
including Bob Ring, Bob Werth and Ghananian priest Peter Enyan-Boadu, served at
St. Augustine during the 1990s; Werth became the nominal pastor from 1992 to
The Roman Catholic Community launched a number of innovative programs, notably
an LGBT ministry facilitated by Fr. Raymond Fleming of Emmanuel Church for the
Deaf and affiliated with Mary Ellen Lopata’s larger Catholic Gay & Lesbian
Family Ministry in the Diocese of Rochester.[xlvi]
Against this backdrop of diocesan transition, St. Augustine celebrated its
centennial in 1998. Volunteers collected oral histories, and Victoria Schmitt
and Sister Anna Louise Staub wrote a history of the parish, which the Rochester History journal published in
In an anonymized oral history document from this period, one parishioner wished
that St. Augustine would “stay opened” in the future.[xlviii]
Catholic Community of the 19th Ward added Ss. Peter and Paul, which
shared its building with Emmanuel Church of the Deaf, in the early 2000s.[xlix]
Per Bishop Clark’s mandate, the four RCC19 churches would have three weekend
Masses at two locations, but only one priest would serve all the churches.[l]
St. Augustine became a member of Interfaith Action, a coalition of churches
that aimed to beautify and improve living conditions in the city’s west side.
Interfaith Action, operating out of office space in the St. Augustine rectory,
lobbied the city in spring 2002 to expand policing in the 19th Ward.
A May 14, 2002, town hall meeting at St. Augustine reflected Interfaith
Action’s multi-pronged approach. Attendees discussed the city’s “Raise a Roof!”
home ownership program, but St. Augustine pastoral minister Joachim Flores made
an impassioned speech about the need for the police to crack down on 19th
Ward gang activity.[li]
In 2003, RCC19
undertook a new round of pastoral planning,
led by the 19th Ward/Corn Hill/Bull’s Head Planning Group. This
review process built on the 1990s “Pastoral Planning for the New Millennium” initiative,
which required each parish to assess its condition. In fall 2004, Bishop Clark called
for the reduction of RCC19 to one priest, three weekend Masses, and a single
Officials from RCC19 canvassed parishioners and developed a downsizing plan. In
November 2005, the Planning Group recommended the closure of OLGC, St.
Augustine, and Ss. Peter and Paul. Parishioners took a vote and agreed to this
plan. After the closures, parishioners would report to St. Monica, which would
also become home to Emmanuel Church of the Deaf. Some parishioners of the
closing churches reported a feeling of loss, while others accepted the change, given
the city’s declining Catholic population.[liii]
Longtime St. Augustine member Kathy Murty focused on organizing her church’s archive,
which was then moved to St. Monica.[liv]
final Mass occurred on Sunday, April 23, 2006.[lv]
Diocesan reporter Rob Cullivan noted that St. Augustine had continued to
diversify in its final years:
Koreans, Haitians, Sudanese, and many other immigrants have called St. Augustine’s home, a fact acknowledged when the congregation sang a hymn with verses in 15 different languages. Judith Ekiyor, a native of Nigeria, observed that the parishioners welcomed immigrants. “They’re trying to know you, to make you feel comfortable, supporting you in any way they can.”[lvi]
Augustine closed, the diocese sold the church to the New York Western First
Junction of the Church of God in Christ, which converted the building into the New
The cathedral remains operational as of this writing.[lviii]
St. Augustine Black and White Church Photos (Aug. 8, 1969), Batch 1
In the endnotes that follow, SMA stands for the St. Monica Roman Catholic Church Archives, 34 Monica Street, Rochester, N.Y., 14619. Open-access back issues of The Catholic Courier, in its various iterations (Courier Journal, etc.), are available at http://nyshistoricnewspapers.org/ and http://lib.catholiccourier.com/.
[i] Daniel Gorman Jr., interview
with John Curran, 20 Sept. 2018; Robert F. McNamara, The Diocese of Rochester in America, 1868–1993, foreword by Most
Rev. Fulton J. Sheen, 2nd ed. (Rochester, N.Y.: Roman Catholic Diocese of
Rochester, 1998), 187; Victoria Schmitt and Sr. Anna Louise Staub, SSJ,
“Building an Urban Faith Community: Centennial History of St. Augustine Church,
Part One,” Rochester History 60, No.
2 (Spring 1998): 3.
[ii] SA Golden Jubilee
Pamphlet (Oct. 24, 1948), 5, copy in SMA; Schmitt and Staub, “Building, Part
One,” 4. See also: Rev. John H. O’Brien, “History of St. Augustine’s Church,
1898–1924, Rochester N.Y.” (1924), 15–16, SMA. Note: The ethnicity of
Catholics routinely affected the creation of new parishes. For instance, in
1929–30, Bishop O’Hern created new mission churches that were largely intended
to minister to Italian Catholics, while St. Helen’s Church in Gates, a mission
overseen by St. Augustine, was meant to serve all Catholics in the immediate
area [see: McNamara, Diocese, 345; SA
Golden Jubilee Pamphlet, 13–14].
[iii] SA Golden Jubilee
Pamphlet, 5–7; Schmitt and Staub, “Building, Part One,” 6.
[vi] Schmitt and Staub,
“Building, Part One,” 13; “St. Augustine’s Fair. Preparations Made to Open on
Monday Evening,” The Catholic Courier
Journal (Rochester, N.Y.), circa 1907, copy in SMA; St. Augustine’s Fair
photographs (1906), SMA. A handwritten note on the SMA copy of the Courier article gives the publication
date as May 3, 1906, but this is incorrect, since the article says, “The
building to be used as a church and school by the members of St. Augustine’s
parish is now completed.”
[vii] Schmitt and Staub,
“Building, Part One,” 10.
[viii] Personal Interview with
Mary Kavanagh McMahon (Nov. 20, 1995), edited by Sr. Anna Louise Staub and
Victoria Schmitt, in Schmitt-Staub Research Notes (compiled 1990s), SA files,
[ix] SA Golden Jubilee Pamphlet,
9–13; SA House Tour Flier 1991, copy in SMA; Schmitt and Staub, “Building, Part
One,” 18; Schmitt and Staub, “Building an Urban Faith Community: Centennial
History of St. Augustine Church, Part Two,” Rochester
History 60, No. 3 (Summer 1998): 2 [“By the 1950s, the campus of St.
Augustine occupied the block of Chili Avenue between Hobart and Lozier
[xi] Daniel Gorman Jr., interviews
with John Curran, 20 Sept. 2018 and 20 Dec. 2018; SA Diamond Jubilee Pamphlet
(Oct. 1973), 8, copy in SMA. I also consulted copies of newspaper articles,
which I scanned as “SA Newspapers 1929–30 (Courier).pdf” and gave to SMA and
the Diocese of Rochester Archives.
[xii] Schmitt and Staub,
“Building, Part One,” 18–20.
[xiii] SA Louise Leschander
Oral History (May 4, 1974), edited by Holly Peer 23, in Schmitt-Staub Research
Notes (compiled 1990s), SA files, SMA.
[xiv] “Meeting with Sr.
Anna Lousie Staub, at the St. Joseph Mother House” (Aug. 22, 1995),
Rochester Museum and Science Center, copy in Schmitt-Staub Research Notes
(compiled 1990s), SA files, SMA.
[xxi] David Caiazza, SA Sun Folk
Group History (1996), copy in SMA.
[xxii] Schmitt and Staub,
“Building, Part Two,” 12; Sun Folk Group (St. Augustine Roman Catholic Church,
Rochester, N.Y.), Reprise: To Benefit St.
Augustine Centennial, 1898–1998, audio CD, copies in SMA.
[xxv] Gorman, interview with
Curran, 20 Dec. 2018; Schmitt and Staub, “Building, Part Two,” 11.
[xxvi] Schmitt and Staub,
“Building, Part Two,” 8–9.
[xxvii] Schmitt and Staub,
“Building, Part Two,” 6–7.
[xxviii] Gorman, interview with
Curran, 20 Dec. 2018. For further information on the 19th Ward
Community Association, please consult the 19th Ward Community
Association of Rochester Papers, University of Rochester Libraries, Dept. of
Rare Books, Special Collections, & Preservation, https://rbscp.lib.rochester.edu/finding-aids/D271.
[xxix] Ron Robitaille and Jim
Laragy, “Parishes in Trouble: Diminishing White Catholic Congregations in
Changing Neighborhoods,” Upstate New York,
Sunday, 4 Nov. 1973, 4–9, copy in SMA; quote from page 4. Further reading:
Schmitt and Staub discuss the McCabe, Miller, and Hanss episode in “Building,
Part Two,” 9–10. For an “official” account of McCabe, Miller, and Hanss’s
hiring, omitting the parish tensions altogether, see the SA Diamond Jubilee
Pamphlet, 18–22. Page 30 of the Diamond Jubilee Pamphlet calls McCabe and
Miller “young, dedicated and zealous priests.”
[xxxiv] St. Augustine Church
Bulletin, June 22, 1986, 3, copy in SMA. For further information on the school
closure, see Fr. Bill Trott’s pastoral letter in: St. Augustine Church
Bulletin, June 29, 1986, 2, copy in SMA.
[xxxix] Schmitt and Staub,
“Building, Part Two,” 15–18.
[xl] SA Elisha House
Documents (1989–91), SMA; SA Elisha House Documents (1991–93), SMA; SA House
Tour Flier 1991, copy in SMA.
[xli] Schmitt and Staub,
“Building, Part Two,” 18–19; SA Women’s Place Documents (1986–89), SMA; SA
Women’s Place Documents (1989), SMA.
[xlii] St. Monica 2003
Booklet, SMA. For detailed documents on the transition, see: Brian McNulty,
documents for St. Augustine parish archive, plus eight photographic slides,
received Apr. 23, 2006, SMA.
[xliii] “SA 19th Ward Roman
Catholic Community Planning Documents 1998” [electronic PDF file], copy of
original pamphlet in SMA.
[xliv] Schmitt and Staub,
“Building, Part Two,” 24.
[xlv] Rob Cullivan, “St.
Augustine Marks Last Day,” The Catholic
Courier (Rochester, N.Y.), May 6–7, 2006, 3, copy in SMA; Schmitt and
Staub, “Building, Part Two,” 21–23.
[xlvi] Kathleen Schwar,
“‘Always Our Children’: Parish Ministries Set Welcoming Tone,” The Catholic Courier 109, No. 52
(Rochester, N.Y.), Thursday, Sept. 17, 1998, 1–2, copy in SMA. Schwar mentions
that Corpus Christi was one of the first Catholic churches in Rochester to have
an LGBT ministry. Six months after this article was published, members of
Corpus Christi broke away to form Spiritus Christi, an independent Catholic
church with female clergy and a pro-LGBT stance. See: “About Spiritus,”
Spiritus Christi Church (Rochester, N.Y.), accessed Apr. 10, 2018, http://www.spirituschristi.org/#/welcome/about-spiritus.
[xlvii] Sr. Anna Louise Staub,
“Writing a History on St. Augustine Church,” Sisters of St. Joseph of Rochester
Newsletter, Nov. 20, 1998, copy in SA files, SMA.
[xlviii] SA Centennial Committee
Oral Histories (Circa 1997–98): “Personal Recollections of Parish Life,” 2,
copy in SMA.
[xlix] Mike Latona and Tamara
Tirado, “City Churches Cope With Change,” The
Catholic Courier (Rochester, N.Y.), November 2005, copy in SMA; Roman
Catholic Community of the 19th Ward Lent Schedule (“Be Still… and
know that I am here”), 2003, SMA; Roman Catholic Community of the 19th
Ward Lent Schedule (“Shatter the Hardness of Our Hearts”), 2004, SMA; SA
Formation of 19th Ward Roman Catholic Community 2002, copy in SMA. Note:
As The Catholic Courier noted in 1998,
Emmanuel Church of the Deaf rented space from OLGC [Rob Cullivan, “Neighborhood
Concerns Focus Urban Cluster’s Effort,” The
Catholic Courier (Rochester, N.Y.), Thursday, Sept. 24, 1998, 6, copy in
[li] Rob Cullivan,
“Federation Wants to Save Rochester’s West Side,” The Catholic Courier (Rochester, N.Y.), Thursday, May 23, 2002,
copy in SMA. Further reading: Rob Cullivan, “Campaign Improves Lives of Many,” The Catholic Courier (Rochester, N.Y.),
Nov. 7, 2002, copy in SMA.
[lii] John Curran, email to
Daniel Gorman Jr., 26 Apr. 2019; Gorman, interview with Curran, 20 Dec. 2018.
[liii] Curran, email to
Gorman, 26 Apr. 2019; Gorman, interview with Curran, 20 Dec. 2018; Marketta
Gregory, “Catholics to Shut Down 11 Churches,” Rochester Democrat & Chronicle (Rochester, N.Y.), Saturday, 19
Nov. 2005, copy in SMA; Marketta Gregory, “Closures Sadden Resigned Faithful,” Rochester Democrat & Chronicle
(Rochester, N.Y.), Saturday, 19 Nov. 2005, copy in SMA; Latona, “City
[liv] Gorman, interview with
Curran, 20 Sept. 2018.
[lv] Cullivan, “St.
Augustine Marks Last Day,” 1–3; Marketta Gregory, “Church to Close; More to
Follow,” Rochester Democrat &
Chronicle (Rochester, N.Y.), Saturday, April 22, 2006, copy in SMA.
[lvi] Cullivan, “St.
Augustine Marks Last Day,” 3.
[lvii] Amy Kotlarz,
“Ministries Continue in 19th Ward,” The Catholic Courier Weekly (Rochester, N.Y.), Sept. 8–9, 2007, 2,
copy in SMA.