Transcending Boundaries:
Boston’s Catholics and Jews, 1929-1965
Jenny Goldstein
Chapter 4 Notes
1. Feeney gradually disappeared from the scene around 1956-57 as he and his followers moved from Cambridge to Still River, Mass.
2. Aggiornamento is Italian for modernization or adaptation. It is interpreted as an opening of the windows to let fresh breezes blow out some of the cobwebs in the Church’s policies and practices. When someone in a visiting group asked Pope John about why he felt moved to call an ecumenical council, he led them to the window, opened the drapes and said, "You see, that is why I called the Council, to let fresh air come into the Church." John H. Fenton, Salt of the Earth: An Informal Profile of Richard Cardinal Cushing (New York: Coward-McCann, Inc, 1965), 157. The Pope also wanted to harmonize traditions "with the new conditions and needs of the time." Jonathan D. Sarna and Jonathan J. Golden, "The twentieth century through American Jewish eyes: A history of the American Jewish Year Book, 1889-1999," American Jewish Year Book (2000), 69.3. This quote refers to the formal title of the pope. Pinchas E. Lapide, Three Popes and The Jews (New York: Hawthorn Books, Inc, 1967), 309.
4. Pope John XXIII has often been given credit for bringing the church into the twentieth century and updating many of its outdated practices. He also was noted for his personality. According to Paul Johnson, "It is remarkable that John XXIII, almost from his very first day in office, broke through this carapace of anonymity, and emerged as a vivid human being, with instantly recognizable characteristics, and with a marked bent of policy. He was not the pope: he was ‘Pope John.’" Paul Johnson, Pope John XXIII (Boston: Little, Brown and Company, 1974), 117.
5. The UAHC Convention began on 14 November 1948. Boston Post, 15 November 1948, Box 73, folder: Richard J. Cushing, 1940-58. Also taken from the Jewish Advocate, 8 January 1959, Box 73, folder: Cushing, 1959-60. Jewish Community Council of Metropolitan Boston Records, American Jewish Historical Society (from henceforth will be AJHS), Waltham, Mass.
6. The Pilot. 17 March 1956, Box 73, folder: Richard J. Cushing, 1940-58. Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.7. "Man of the Year," The Jewish Advocate, 8 January 1959, Box 73, folder: Cushing 1959-60, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
8. Theodore White, a Jewish reporter from Boston covered Kennedy’s election. He often traveled with him and referred to Kennedy as the man who "opened the gates." Theodore White, In Search of History 457.
9. Arthur Hertzberg, The Jews in America: Four Centuries of an Uneasy Encounter: A History (New York: Simon and Schuster, 1989), 346.
10. Lucy S. Dawidowicz, "Religion in the 1960 Presidential Campaign," American Jewish Year Book (1961), 111.
11. Both the 1928 and the 1960 campaigns saw an alarming amount of anti-Catholic prejudice and propaganda. The religious groups that took a stand against the election of a Catholic president in the 1960 campaign included the Southern Baptist Convention with 9,000,000 members; the Assemblies of God Church, Springfield, Missouri with 556,000 members; the Augustana Lutheran Church with 582,000 members; the Conservative Baptist Association of America, with 275,000 members and the General Association of Regular Baptist Churches with 126,000 members. Lawrence Fuchs, John F. Kennedy and American Catholicism 183. Southern Baptists, Mormons, Shriners and Masons also contributed to extremist anti-Catholic sentiment. Many ministers and preachers used their pulpits as well as their positions of leadership to express their right-wing views. An example of this occurred when the Rev. W.A. Criswell, pastor of the First Baptist Church in Dallas on 3 July 1960 said in a sermon broadcast that, "Roman Catholicism is not only a religion, it is a political tyranny." Circulation of anti-Catholic propaganda increased greatly during the election campaign. New York Times reporter John Wicklein counted 144 producers of anti-Catholic literature. An estimate of the number of articles in circulation was in the tens of millions and the cost of distribution in the hundreds of thousands of dollars. Lucy S. Dawidowicz, "Religion in the 1960 Presidential Campaign," American Jewish Year Book (1961), 117-119.
12. Lawrence H. Fuchs, John F. Kennedy and American Catholicism (New York: Meredith Press, 1967), 165.
13 Lucy S. Dawidowicz, "Religion in the 1960 Presidential Campaign," American Jewish Year Book (1961), 115.
14. Mark Silk, Spiritual Politics: Religion and America Since World War II (New York: Simon and Schuster, 1988), 124.
15. Jewish organizations reacted strongly against anti-Catholic prejudices and many condemned religious tests for the presidency. Lucy S. Dawidowicz, "Religion in the 1960 Presidential Campaign," American Jewish Year Book (1961), 121
16. Lawrence Fuchs, John F. Kennedy and American Catholicism (New York: Meredith Press, 1967), 187.
17. No other group – young people, trade unionists, African-Americans – voted as solidly democratic as Jews did in the 1950s. Many Jews were Democrats during the era because they associated the late Senator Joseph R. McCarthy with the Republican Party. Although there is no overt evidence that McCarthy was antisemitic, many Jews saw him as a demagogue and potential fascist dictator. In 1954, more Jews expressed intense disapproval of Senator McCarthy than any other group. Lucy S. Dawidowicz, "Religion in the 1960 Presidential Campaign," American Jewish Year Book (1961), 126.
18. It may be more than just a coincidence that the number of Jews elected to the House of Representatives and the Senate has risen sharply since Kennedy’s presidency. Lawrence H. Fuchs, "JFK and the Jews," Moment, June 1983.
19. Other key Jews in Kennedy’s administration included: Abba Schwartz as head of the Bureau of Security in Consular Affairs at the State Department; Abba Chayes was name State Department Counselor; Myer Feldmen, a Special Assistant who focused on Middle Eastern Affairs; Jerome Weisner as the Science Advisor; Lee White, a special counselor on legislative matters, and later took on civil rights; Richard Goodwin, speech writer and Special Assistant and Carl Kaysen, Walt and Eugene Rostow and Adam Yarmolinsky all had important jobs in defense and foreign policy. Lawrence H. Fuchs, "JFK and the Jews," Moment, June 1983.
20. Cushing developed a close relationship with Joseph Kennedy, John’s father. Joseph Kennedy gave the Cardinal a large sum of money to establish the Kennedy Memorial Hospital for retarded children, one of Cushing’s most devoted causes, Thomas H. O’Connor, Boston Catholics: A History of the Church and Its People (Boston: Northeastern University Press, 1998), 277.
21. Lawrence H. Fuchs, "JFK and the Jews," Moment, June 1983.
22. Lawrence Fuchs, John F. Kennedy and American Catholicism, 235.
23. Only five years later, Cushing presided over the funeral of Senator Robert F. Kennedy, after he had been assassinated in Los Angeles. Thomas H. O’Connor, Boston Catholics, 277 and Joseph Dever, Cushing of Boston: A Candid Portrait (Boston: Bruce Humphries, 1965), 227.
24. Correspondence between Cardinal Cushing and Robert Segal, executive director of the Jewish Community Council of Metropolitan Boston from 1944 until 1972. Box 73, folder: Richard J. Cushing, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
25. Lewis Weinstein was also close with President Kennedy. Back in 1948 when Kennedy ran for the House of Representatives, Weinstein brought several prominent Boston Jews to have lunch with Kennedy and discuss Zionism. Weinstein also persuaded the candidate to make a speech to the New England Zionist convention. Kennedy called for the free entry of refugees to Palestine and for the creation of a Jewish nation. Lawrence H. Fuchs, "JFK and the Jews," Moment, June 1983.
26. Box 73, folder: Richard J. Cushing, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
27. Abram L. Sachar, A Host at Last, special addition, unabridged (Waltham, Mass: Copigraph, Inc, 1976), 292.
28. Abram L. Sachar, A Host at Last, 293.
29. Abram Sachar noted in A Host at Last that he later learned that Cushing gave money from his own fund, but he also approached several Jewish businessmen in Boston for extra funds to pay for the codices. Abram L. Sachar, A Host at Last, 293. Also taken from a letter between Cushing and Sachar from 25 September 1961. Cushing asked Sachar to remain quiet about his personal money. He wrote, "If any publicity is given to the benefaction please don’t say that I gave the offering because I don’t have a penny. When I entered the priesthood forty years ago, I didn’t have a cent and I intend to leave it the same way. The publicity could read that I collected this money from a group of Catholics who were interested in under-writing the Hebrew Codices that came from the Vatican for Brandeis University." Box 10, folder 3, Cushing Papers, Archives, Archdiocese of Boston, Brighton, Mass.
30. From an address given by Cardinal Richard Cushing at the thirteenth annual dinner of the Greater Boston Brandeis Club, Sunday 3 December 1961. Abram L. Sachar Collection, Folder: Cushing, Richard Cardinal His Eminence, 1961-70, Brandeis University Presidential Papers – Correspondence, Robert D. Farber University Archives, Brandeis University, Waltham, Mass.
31. Roncalli’s position in Istanbul included overseeing the Catholics in Turkey and Greece. In Istanbul he had a glimpse of ecumenical work in the broadest sense. He worked with Catholics, non-Christians, both secular and Muslim, and schismatic Christians. He also had to cooperate with two governments – the Greek one opposed to Christianity in Rome for historical reasons and the Turkish government opposed to the Christian religion. His work was both pastoral and diplomatic during the fateful years of 1934-44 in European history. Paul Johnson, Pope John XXIII, 51.32. Arthur Gilbert, The Vatican Council and the Jews (Cleveland: World Publishing Company, 1968), 41.
33. In September 1959 Pope John eliminated two prejudicial sentences in Catholic liturgy. One was in the Act of Consecration of the Human Race to the Sacred Heart recited every year on the last Sunday of October and the other in the Ritual of Baptism of Converts. The portion eliminated from the Consecration to the Sacred Heart "out of respect" for Jews read: "Turn thine eyes of mercy toward the children of that race, once Thy chosen people; of old they called down upon themselves the Blood of the Savior; may it now descend upon them a layer of redemption and of life." The Ritual of the Baptism of Converts called the Jewish convert to Catholicism to "turn away from Jewish perfidy and to reject Hebrew superstition." The Latin word perfidia means "unbelief," but sometimes is mistakenly translated as "perfidy." Arthur Gilbert, Vatican Council, 31.
34. This was monumental because the Vatican did not formally recognize Israel as a Jewish state until 1993.
35. Arthur Gilbert, Vatican Council, 42.
36. Isaac also worked with Father Paul Démann and Claire Huchet Bishop. Father Démann later undertook a complete survey of Catholic catechisms and Claire Huchet Bishop began the translations of Isaac’s writings into English. Arthur Gilbert, Vatican Council, 27.
37. The Seelisberg theses consisted of four positive and six negative beliefs. They affirmed that both the Old and New Testaments were inspired by the same G-d; that Jesus was Jewish; that the first disciples, apostles and martyrs were Jewish; and that the command to "love G-d and neighbor" was found in both testaments. They denied that: the Jewish religion ended with Christianity; that the word "Jew" meant "enemy of Christ"; that Christ’s death should be blamed on the Jews; that as Jesus lay on the cross he cursed his crucifiers; that the Jewish people are cursed and that the first members of the church were not Jewish. The Catholics who collaborated with Isaac in formulating the theses included Jacques Maritain, president of the International Council of Christians and Jews, Karl Thieme, and Gertrud Luckner, a German Catholic who risked her life to save Jews and spent the last two years of the war in the Ravensbrück concentration camp for helping Jews. Jules Isaac and other concerned religious leaders met in Seelisburg, Switzerland in August 1947 for the first major international conference on the religious response to antisemitism. Michael Phayer, The Catholic Church and the Holocaust, 1930-65 (Bloomington: Indiana University Press, 2000), 206.
38. The word "ecumenical" characterized the Second Vatican Council, but it has several different meanings. Some of the most important ones included: (1) the worldwide Catholic Church. The bishops of Holland explained in a pastoral letter, "The oecumene meant the whole inhabited earth-it originally referred, therefore, to a geographical concept, that is, it meant in contrast to local and regional Church synods a gathering of the World Episcopate. After the east-west Schism, the word took on a dogmatic tone referring to the Council as an assembly of all Bishops who were in communion of faith with the Pope."; (2) Christians in Relation to each other; it could concern all individuals whoa had become "God’s people" by their baptism into the Christian faith. It was perhaps in this sense that Pope John XXIII intended the word to be used; (3) the kinship of Jews and Christians. If stretched a little further, the word could highlight a relation among all those who considered themselves in covenant with the God of Abraham; (4) the fellowship of all men; the word ‘ecumenism’ might apply to the involvement of the Roman Catholic Church in all humankind problems and needs. Arthur Gilbert, Vatican Council, 49-50.
39. Arthur Gilbert, Vatican Council, 43.
40. Augustin Bea was one of several Catholics who began to confront the problem of antisemitism not long after World War II ended. While he served at the Vatican in the 1950s, he worked with other Catholics, including Paul Démann in France and Belgium, Johannes Willebrands in the Netherlands, Charles Boyer, S.J., at the Gregorian University in Rome, and Gregory Baum and John Oesterreicher in North America. In Germany, Gertrud Luckner, established a center for Catholic-Jewish reconciliation in Freiburg after the war. Luckner described her wartime suffering to the Freiburger Rundbrief and her accounts attracted correspondents of international reputation, including Martin Buber, Rabbi Leo Baeck, Ernst Ludwig Ehrilich and Alfred Weiner. Rabbi Baeck had been president of the National Representation of German Jews during the Third Reich. Martin Buber was a well-known Jewish writer who influenced Catholic theology and beliefs about the doctrine of G-d. These were just a few of the important pioneers in the field of Catholic-Jewish relations on a global level. Michael Phayer, Catholic Church, 187 and Arthur Gilbert, Vatican Council, 45. Bea also had established ties with the American Jewish Committee, who helped coordinate Bea’s trips to the United States during Vatican II interludes. Box 73, folder: 1961-65, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.41. Arthur Gilbert, Vatican Council, 45.
42. Submitted on 27 June 1961, the first memo, titled "The Image of the Jews in Catholic Teachings" analyzed how the Jews were represented in textbooks used in parochial schools throughout the United States. They also cited educational materials from Europe and South America. The American Jewish Committee cited specific derogatory aspects of the textbooks. Their second memorandum, "Anti-Jewish Elements in Catholic Liturgy" was submitted on 17 November 1961. The American Jewish Committee, a lay organization (and not affiliated with any particular denomination of Judaism) worked with Catholic scholars on interpreting texts. Arthur Gilbert, Vatican Council, 57.
43. The first period extended from 11 October – 8 December 1962, the second from 29 September to 4 December 1963, the third, 14 September – 21 November 1964 and the final session from 14 September through 8 December 1965. R.F. Trisco, Catholic dictionary, 564.
44. Many Catholics bitterly denounced the play, but in Boston, The Pilot, reflecting Cardinal Cushing’s sentiments and that of its editor, Monsignor Francis Lally, commended The Deputy for prompting a Christian examination of conscience. James Carroll, "Boston’s Jews and Boston’s Irish," Boston Globe, 12 January 1992.
45. Arthur Gilbert, Vatican Council, 85.
46. Cardinal Cushing was among those deeply saddened by the loss of Pope John XXIII. Cardinal Cushing hailed the dead Pope as the "builder of bridges" and said "He lifted the Catholic Church from its moorings of past ages into the bewildering chaos of the twentieth century." John H. Fenton, Salt of the Earth, 177.
47. Michael Phayer, Catholic Church, 208.
48. Arthur Gilbert, Vatican Council, 114.
49. His statement: "We are happy to have the opportunity to affirm on this day and in his place that there is nothing more unjust than this slight against so venerable a memory...Everyone knows what Pius XII did for the defense and rescue of all those who were in distress, without any distinction..." His statement caused a stir around the world. He did not show remorse and chose to defend Pope Pius XII in the Jewish state and more specifically, in Jerusalem, the capital of Israel. Arthur Gilbert, Vatican Council, 117. A second controversial issue involved the Pope’s arrival in Israel. He entered the country through the Galilee region in the north, which made people wonder why he did not go through Jerusalem.
50. Thomas H. O’Connor, Boston Catholics, 264.
51. John M. Oesterreicher, The New Encounter Between Christians and Jews (New York: Philosophical Library, 1986), 197.
52. Cushing supported Dignitatis Humanae that dealt with the teaching of Catholic history; Cushing also spoke at the Council about the statement toward the Jews.
53. Thomas H. O’Connor, Boston Catholics, 265.
54. Thomas H. O’Connor, Boston Catholics, 265.
55. The Documents of Vatican II, ed. Walter Abbott, trans. Rev. Msgr. Joseph Gallagher (New Jersey: Association Press, 1966), 35.
56. The Documents of Vatican II, ed. Walter Abbott, trans. Rev. Msgr. Joseph Gallagher (New Jersey: Association Press, 1966), 35.
57. Michael Phayer, Catholic Church, 208.
58. However, the text of the promulgated decree caused some disappointment compared with earlier drafts. According to commentary by Dr. Joseph L. Lichten, Director of Department of Intercultural Affairs of the Anti-Defamation League of B’nai B’rith, the earlier draft approved by an overwhelming majority of the Fathers on 20 November 1964 said that Catholics should "never present the Jewish people as one rejected, cursed, or guilty of deicide." The final decree suppressed the word deicide; but it still says that "the Jews should not be presented as rejected by God or accursed." From "The Dialogue – the Vatican Council and the Jews." A project of the National Conference of Christians and Jews. Bulletin number 34, September 1966. James Carroll, in his recently published Constantine’s Sword described the final version of Nostra Aetate as "watered down." He said it probably fell short of what John XXII wanted, in his response to what Jules Isaac wanted. For example, originally the Council was going to make a stand-alone statement, entitled Decretum de Judaeis, about relations between the Church and Judaism. Nostra Aetate is a declaration on all non-Christian religions, with only one small section devoted to Judaism. James Carroll, Constatine’s Sword: The Church and the Jews (Boston: Houghton Mifflin Company, 2001), 553. Michael Phayer, Catholic Church, 213.
59. Reactions to Nostra Aetate were very mixed. While the global Jewish community appeared pleased, many felt the document did not go far enough. Rabbi Marc Tanenbaum, Interreligious Director of the American Jewish Committee, wrote a year later in March 1966 that "A great deal needs to be done before the last weeds of anti-Jewish teaching and anti-Jewish poison are removed. As long as hostile references to the Jewish people continue to appear in Catholic textbooks, missals, liturgical commentaries and sermons, a great many Jews will continue to view the Vatican Council declaration on the Jews as a vain and even hypocritical show." The famous Rabbi Abraham J. Heschel, Professor at the Jewish Theological Seminary who served as a leading spokesman for the Orthodox American Jewish community said, "I expected a document unconditioned, without ambiguities, just love and reverence, which the Gospels stand for. Its omission of any reference to conversion must be regarded as a step of great historical importance. There was a deep suspicion of many simple Jews that the Church still has in mind that the only way for the Jews is conversion." Rabbi Henry Siegman, Executive Vice President, Synagogue Council of America summed up the ambiguities many Jews felt: "While there obviously is no single Jewish reaction to the Vatican statement on the Jews – Jewish reactions cover the spectrum from unqualified joy to unmitigated hostility...The first point is the document’s total failure to include any mention of the tragic record of Jewish persecutions and suffering in which the Church, more often than not, played a major role...After the murder of six million Jews by a Christian country, such an omission drains the document of much of the moral significance that it could and should have had...In sum, the Vatican statement is characterized by a grudging prudence that severely impoverishes its spirit, and this is the cause of Jewish regret and reservation. On the other hand, it is clearly recognized and welcomed as an historic document in that it withdraws a libel against Jews and Judaism. It therefore opens the door to bolder ventures that hopefully will be based on an unequivocal recognition of the integrity of the mother faith." From "The Dialogue – the Vatican Council and the Jews." A project of the National Conference of Christians and Jews. Bulletin number 34, September 1966 and Arthur Gilbert, Vatican Council, 195.
60. Augustin Bea, the Secretariat for the Promotion of Christian Unity and a leading figure at Vatican II, wrote in his commentary that, "Another difficulty which I have often encountered in contacts with Jews is the fear that our only desire is to ‘convert’ them – a word which all too often brings back very painful memories, and that whatever the Church does is ultimately directed to his hidden purpose...In the conciliar document she explicitly and openly declares that it is both her duty and her desire to preach Christ who is ‘the way, the truth and the life", in whom God has reconciled all things to himself. From the beginning it is pointed out that the aim of the document is to investigate all that men have in common and which encourages them to live together and fulfil their common destiny; not, therefore, to dwell upon what divides and differentiates them." Augustin Cardinal Bea, S.J., The Church and the Jewish People: A Commentary on the Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions, trans. Philip Loretz, S.J. (New York: Harper and Row, 1966), 20.61. Geoffrey Wigoder, Jewish-Christian Relations Since the Second World War (Manchester: Manchester University Press, 1988), 80.
62. "The Dialogue - The Vatican Council and the Jews." A project of the National Conference of Christians and Jews. Bulletin number 34, September 1966.
63. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
64. Assumption College had hosted similar Catholic-Jewish dialogues for three years and received attention in the general Worcester press and in the Catholic news. Father Drinan, S.J., said that he hoped the Boston College dialogue would generate publicity in the greater Boston area. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
65. The committee involved in planning the conference included: Reverend Robert F. Drinan, S.J., Dean of the Boston College Law School; Morton R. Godine, Chairman, New England Regional Board of the Anti-Defamation League of B’nai B’rith; Sol Kolack, Executive Director of the New England region of the Anti-Defamation League; Robert E. Segal, Executive Director of the Jewish Community Council of Metropolitan Boston; Rabbi Manuel Saltzman; Sidney Stoneman, treasurer of the Jewish Community Council and Irving W. Rabb, vice chairman of the Jewish Community Council. President of the Jewish Community Council of Metropolitan Boston and Rabbi of Congregation Kehillith Israel, Brookline, Roland B. Gittelsohn also helped plan the event.
66. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
67. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
68. "Conference Investigates Catholic-Jewish Tensions," The Pilot, 2 February 1963, Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
69. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
70. Mary Stack McNiff, "Color it Green – for Hope." The Pilot. The author was a book review editor for the archdiocesan newspaper The Pilot and wife of Philip McNiff, Harvard bibliographer, who served as a chairman for one of the Workshop sessions at the Boston College conference. Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
71. "Conference Investigates Catholic-Jewish Tensions," The Pilot, 2 February 1963, Box 71, folder: Ï㽶Ðã Dialogue, 1/23/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
72. Box 71, folder: Ï㽶Ðã Dialogue, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
73. From a letter Robert E. Segal, Executive Director of the Jewish Community Council of Metropolitan Boston, wrote to Mr. Herman Snyder, president of the Jewish Community Council, about the upcoming dialogue on 2 December 1962. Box 71, folder: Ï㽶Ðã Dialogue, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
74. Box 201, folder: Printed Material about Sunday Blue Laws, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
75. "Dissenting Opinion Hits Sunday Sales Decision," The Pilot, 13 June 1959. Box 72, folder: Pilot clippings 1959-, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
76. Father Drinan continued, "Under the law enacted in Massachusetts in late June 1962 there is some relief for the Sabbatarian since the sale of food in stores employing no more than two persons (including the proprietor) is permitted on seven days a week. The sale of kosher food is permitted with certain restrictions but the basic contention of the self-employed Sabbatarian was clearly rejected in Massachusetts as being either invalid or impracticable. It is unfortunate that leaders in Massachusetts did not look to England or Catholic Quebec where laws extending full religious freedom to Sabbatarians have for many decades been successfully in operation." From a report written by Rev. Robert F. Drinan, S.J. on "Religious Freedom Demands Exemptions from Sunday Laws for Sabbatarians." Box 201, folder: Studies and Statements, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
77. Box 200, folder: Blue Laws correspondence, 1958-61, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
78. Workshop leaders included Dr. John D. Donovan, Morton R. Godine, Dr. Edward L. Hirsh, Philip J. McNiff, Judge David A. Rose, Morris Michelson and Lewis H. Weinstein. Box 71, folder: Ï㽶Ðã Dialogue, 12/8/63 and Jewish Advocate article, 12 December 1963, "Catholic-Jewish Understanding Weighed at Second Hub Conference, Box71, folder: Ï㽶Ðã Dialogues, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
79. Box 71, folder: Ï㽶Ðã Dialogue, 12/8/63 and Jewish Advocate article, 12 December 1963, "Catholic-Jewish Understanding Weighed at Second Hub Conference." Box 71, folder: Ï㽶Ðã Dialogues, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
80. The Jewish Digest, Rabbi Balfour Brickner. "Are Efforts Toward Catholic-Jewish Understanding Reaching the Masses?" Condensed from a paper given at the colloquium at Boston College on December 8, 1963. Box 71, folder: Boston College dialogues, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
81. Flannery’s book, The Anguish of the Jews, published in 1964, used an ecumenical approach to analyzing the roots of antisemitism. He traced the history of American Jewry back to 1654, when the first 23 Jews arrived in the colony of New York fleeing the Inquisition in Brazil. Flannery also researched the twentieth century and focused on the rampant antisemitism throughout the 1930s and 1940s. He cited the Hitleran genocide, the Nuremberg Trials, the Eichmann Trial in 1961 and Vatican II as bringing increased awareness and attention to the problem of antisemitism. Edward H. Flannery, The Anguish of the Jews (NY: MacMillan Company, 1964).
82. "Catholic-Jewish Understanding Weighed at Second Hub Conference." Jewish Advocate, 12 December 1963, Box 71, folder: Ï㽶Ðã Dialogues, 12/8/63, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
83. Box 71, folder: Ï㽶Ðã Dialogues, 5/16/65, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
84. "Catholics, Jews Push Ecumenism," Boston Globe, 17 May 1965, Box 71, folder: Ï㽶Ðã dialogue, 5/16/65, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
85. "Brandeis to Honor Cardinal," Boston Globe, 20 April 1964, Box 73, folder 3: Cushing 1961-65, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.
86. Abram L. Sachar, A Host at Last, 374.
87. Dr. Sachar to Cardinal Cushing, 21 September 1955. Brandeis University Presidential Papers – correspondence, folder: Cardinal Richard Cushing, 1961-70. Abram L. Sachar Collection, Robert D. Farber Archives, Brandeis University, Waltham, Mass.
88. Cardinal Cushing to Dr. Sachar, 3 March 1966. Brandeis University Presidential papers, folder: Cushing, Richard Cardinal His Eminence, 1961-70, Abram L. Sachar Collection, Robert D. Farber University Archives, Brandeis University, Waltham, Mass.
89. Dr. Sachar to Cardinal Cushing, 16 March 1966, Brandeis University Presidential papers, folder: Cushing, Richard Cardinal His Eminence, 1961-70, Abram L. Sachar Collection, Robert D. Farber University Archives, Brandeis University, Waltham, Mass.
90. Dr. Sachar to Cardinal Cushing, 15 July 1966, Brandeis University Presidential papers, folder: Cushing, Richard Cardinal His Eminence, 1961-70, Abram L. Sachar Collection, Robert D. Farber University Archives, Brandeis University, Waltham, Mass.
91. "The Cush" was one of Cushing’s nicknames and expressed the ease people felt working with him.
92. Box 71, folder: Ï㽶Ðã Dialogues, 5/16/65, Jewish Community Council of Metropolitan Boston Records, AJHS, Waltham, Mass.