St. Anthony's bread: The modernized religious culture of German catholics in the early twentieth century

Journal of Social History

Volumn 31, Issue 2, 1997, Pages 347-370

  Waddy, Helena ^a  

^a Department of History ^*  (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0040058132     PISSN: 00224529     EISSN: None     Source Type: Journal    
DOI: 10.1353/jsh/31.2.347     Document Type: Review

References (226)

1. P. Beda Kleinschmidt, Antonius von Padua in Leben und Kunst, Kult und Volkstum (Düsseldorf, 1931), pp. 389-393.
2. Ibid., p. 389.
3. Rudolf Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 3 (Munich, 1956), p. 26.
4. Bayerisches Frauenland 6/1 (May, 1924), p. 3.
5. Caroline Ford, "Religion and Popular Culture in Modern Europe," Journal of Modern History 65/1 (March, 1993): 175.
6. Jonathan Sperber, Popular Catholicism in Nineteenth-Century Germany (Princeton, 1984), especially p. 277. See also Margaret Anderson's moderation of his argument that Catholic culture declined in the first half of the nineteenth century before the mid-century revival: Margaret Lavinia Anderson, "Recent Work on German Catholicism," Journal of Modern History 63/4 (December, 1991): 681-716. Urs Altermatt, Katholizismus und Moderne: Zur Sozial- und Mentalitätsgeschichte der Schweizer Katholiken im 19. und 20. Jahrhundert (Zürich, 1989), p. 20, talks of the interwar years as the period when popular Catholic culture matured fully. Wemer Blessing in "Kirchenfromm-volksfrommweltfromm: Religiosität im katholischen Bayern des späten 19. Jahrhunderts," in Wilfried Loth, ed., Deutscher Katholizismus im Umbruch zur Moderne (Stuttgart, 1991), pp. 111-112, also stresses the victory of Catholic culture in early-twentieth century Bavaria.
7. Jonathan Sperber, Popular Catholicism in Nineteenth-Century Germany (Princeton, 1984), especially p. 277. See also Margaret Anderson's moderation of his argument that Catholic culture declined in the first half of the nineteenth century before the mid-century revival: Margaret Lavinia Anderson, "Recent Work on German Catholicism," Journal of Modern History 63/4 (December, 1991): 681-716. Urs Altermatt, Katholizismus und Moderne: Zur Sozial- und Mentalitätsgeschichte der Schweizer Katholiken im 19. und 20. Jahrhundert (Zürich, 1989), p. 20, talks of the interwar years as the period when popular Catholic culture matured fully. Wemer Blessing in "Kirchenfromm-volksfrommweltfromm: Religiosität im katholischen Bayern des späten 19. Jahrhunderts," in Wilfried Loth, ed., Deutscher Katholizismus im Umbruch zur Moderne (Stuttgart, 1991), pp. 111-112, also stresses the victory of Catholic culture in early-twentieth century Bavaria.
8. Jonathan Sperber, Popular Catholicism in Nineteenth-Century Germany (Princeton, 1984), especially p. 277. See also Margaret Anderson's moderation of his argument that Catholic culture declined in the first half of the nineteenth century before the mid-century revival: Margaret Lavinia Anderson, "Recent Work on German Catholicism," Journal of Modern History 63/4 (December, 1991): 681-716. Urs Altermatt, Katholizismus und Moderne: Zur Sozial- und Mentalitätsgeschichte der Schweizer Katholiken im 19. und 20. Jahrhundert (Zürich, 1989), p. 20, talks of the interwar years as the period when popular Catholic culture matured fully. Wemer Blessing in "Kirchenfromm-volksfrommweltfromm: Religiosität im katholischen Bayern des späten 19. Jahrhunderts," in Wilfried Loth, ed., Deutscher Katholizismus im Umbruch zur Moderne (Stuttgart, 1991), pp. 111-112, also stresses the victory of Catholic culture in early-twentieth century Bavaria.
9. Jonathan Sperber, Popular Catholicism in Nineteenth-Century Germany (Princeton, 1984), especially p. 277. See also Margaret Anderson's moderation of his argument that Catholic culture declined in the first half of the nineteenth century before the mid-century revival: Margaret Lavinia Anderson, "Recent Work on German Catholicism," Journal of Modern History 63/4 (December, 1991): 681-716. Urs Altermatt, Katholizismus und Moderne: Zur Sozial- und Mentalitätsgeschichte der Schweizer Katholiken im 19. und 20. Jahrhundert (Zürich, 1989), p. 20, talks of the interwar years as the period when popular Catholic culture matured fully. Wemer Blessing in "Kirchenfromm-volksfrommweltfromm: Religiosität im katholischen Bayern des späten 19. Jahrhunderts," in Wilfried Loth, ed., Deutscher Katholizismus im Umbruch zur Moderne (Stuttgart, 1991), pp. 111-112, also stresses the victory of Catholic culture in early-twentieth century Bavaria.
10. Ford's call for "further study" of "changing patterns of devotion" emphasizes "the tenacity of popular religiosity in the face of economic modernization and industrialization, the importance of regional variations, long-term changes in the nature of popular piety, and the 'feminization of religion.' " Ford, "Religion and Popular Culture in Modern Europe," pp. 156, 161. My article addresses all of these interrelated issues. Sperber, "The Transformation of Catholic Associations in the Northern Rhineland and Westphalia, 1830-1870," Journal of Social History 15/2 (1981): 259, describes this "transformation of traditional forms of association to meet new social conditions," that is, the move from the religious brotherhoods to clubs that provided for the enhanced organization of villagers for charitable service. Ian Kershaw, Popular Opinion and Political Dissent in the Third Reich: Bavaria, 1933-2945 (Oxford, 1983), p. 193, stresses "the development of a dense network of clubs and associations, welfare and youth organizations" by the Nazi years. Cornelia Rauh-Kühne, Katholisches Milieu und Kleinstadtgesellschaft: Ettlingen 1918-1939 (Sigmaringen, 1991), pp. 139-157, includes an extensive survey of the male clubs.
11. Ford's call for "further study" of "changing patterns of devotion" emphasizes "the tenacity of popular religiosity in the face of economic modernization and industrialization, the importance of regional variations, long-term changes in the nature of popular piety, and the 'feminization of religion.' " Ford, "Religion and Popular Culture in Modern Europe," pp. 156, 161. My article addresses all of these interrelated issues. Sperber, "The Transformation of Catholic Associations in the Northern Rhineland and Westphalia, 1830-1870," Journal of Social History 15/2 (1981): 259, describes this "transformation of traditional forms of association to meet new social conditions," that is, the move from the religious brotherhoods to clubs that provided for the enhanced organization of villagers for charitable service. Ian Kershaw, Popular Opinion and Political Dissent in the Third Reich: Bavaria, 1933-2945 (Oxford, 1983), p. 193, stresses "the development of a dense network of clubs and associations, welfare and youth organizations" by the Nazi years. Cornelia Rauh-Kühne, Katholisches Milieu und Kleinstadtgesellschaft: Ettlingen 1918-1939 (Sigmaringen, 1991), pp. 139-157, includes an extensive survey of the male clubs.
12. Ford's call for "further study" of "changing patterns of devotion" emphasizes "the tenacity of popular religiosity in the face of economic modernization and industrialization, the importance of regional variations, long-term changes in the nature of popular piety, and the 'feminization of religion.' " Ford, "Religion and Popular Culture in Modern Europe," pp. 156, 161. My article addresses all of these interrelated issues. Sperber, "The Transformation of Catholic Associations in the Northern Rhineland and Westphalia, 1830-1870," Journal of Social History 15/2 (1981): 259, describes this "transformation of traditional forms of association to meet new social conditions," that is, the move from the religious brotherhoods to clubs that provided for the enhanced organization of villagers for charitable service. Ian Kershaw, Popular Opinion and Political Dissent in the Third Reich: Bavaria, 1933-2945 (Oxford, 1983), p. 193, stresses "the development of a dense network of clubs and associations, welfare and youth organizations" by the Nazi years. Cornelia Rauh-Kühne, Katholisches Milieu und Kleinstadtgesellschaft: Ettlingen 1918-1939 (Sigmaringen, 1991), pp. 139-157, includes an extensive survey of the male clubs.
13. Ford's call for "further study" of "changing patterns of devotion" emphasizes "the tenacity of popular religiosity in the face of economic modernization and industrialization, the importance of regional variations, long-term changes in the nature of popular piety, and the 'feminization of religion.' " Ford, "Religion and Popular Culture in Modern Europe," pp. 156, 161. My article addresses all of these interrelated issues. Sperber, "The Transformation of Catholic Associations in the Northern Rhineland and Westphalia, 1830-1870," Journal of Social History 15/2 (1981): 259, describes this "transformation of traditional forms of association to meet new social conditions," that is, the move from the religious brotherhoods to clubs that provided for the enhanced organization of villagers for charitable service. Ian Kershaw, Popular Opinion and Political Dissent in the Third Reich: Bavaria, 1933-2945 (Oxford, 1983), p. 193, stresses "the development of a dense network of clubs and associations, welfare and youth organizations" by the Nazi years. Cornelia Rauh-Kühne, Katholisches Milieu und Kleinstadtgesellschaft: Ettlingen 1918-1939 (Sigmaringen, 1991), pp. 139-157, includes an extensive survey of the male clubs.
14. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 2 (1955), pp. 334-338.
15. Werner K. Blessing, " 'Deutschland in Not, wir im Glauben ... ' Kirche und Kirchenvolk in einer katholischen Region 1933-1949," in Martin Broszat, Klaus-Dietmar Henke and Hans Woller, eds., Von Stalingrad zur Währungsreform: Zur Sozialgeschichte des Umbruchs in Deutschland (Munich, 1988), p. 3-9, 17. Blessing does recognize a nineteenth-century type of mass pilgrimage to famous shrines like Vierzehnheiligen and Bavaria's venerable national shrine, Altötting, but he blends Brother Conrad, a new saint minted only in the 1930s, into the cult scene that surrounded the Marian figure he joined there.
16. Rauh-Kühne, Katholisches Milieu und Kleinstadtgesellschaft, pp. 139-157.
17. Walter Rinderle and Bernard Norling, The Nazi Impact on a German Village (Lexington, 1993), pp. 19, 21.
18. Altermatt, Katholizismus und Moderne, pp. 261-341.
19. Georg Schreiber, Wallfahrt und Volkstum in Geschichte und Leben (Düsseldorf, 1934), pp. 21-22.
20. Manfred Brauneck, Religiöse Volkskunst: Votivgaben -Andachtbilder -Hinterglas -Rosenkranz - Amulette (Cologne, 1978), p. 73.
21. Ibid., p. 215.
22. Synopsis miraculorum (Inchenhofen), second edition (Augsburg, 1712) in Max Höfler, "Votivgaben beim St. Leonhards-Kult in Oberbayern," Beiträge zur Anthropologie und Urgeschichte Bayerns 9/4 (1891): 113-115.
23. Synopsis miraculorum (Inchenhofen), second edition (Augsburg, 1712) in Max Höfler, "Votivgaben beim St. Leonhards-Kult in Oberbayern," Beiträge zur Anthropologie und Urgeschichte Bayerns 9/4 (1891): 113-115.
24. Edgar Harvolk, Votivtafeln aus Bayern und Österreich aus dem Museum für Deutsche Volkskunde (Berlin, 1977), p. 86.
25. Richard Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, ein Beitrag zur Volkskunde (Braunschweig, 1904), p. 18.
26. For analysis of these votive paintings, see: Helena Waddy Lepovitz, "The Religious Context of Crisis Resolution in the Votive Paintings of Catholic Europe," Journal of Social History 23/4 (1990): 755-782.
27. Brauneck, Religiöse Volkskunst, p. 13, quoting R. Böck," Die Wallfahrtinventarisation der Bayer. Landesstelle für Volkskunde" Bayerisches Jahrbuch für Volkskunde (1960): 7.
28. Brauneck, Religiöse Volkskunst, p. 13, quoting R. Böck," Die Wallfahrtinventarisation der Bayer. Landesstelle für Volkskunde" Bayerisches Jahrbuch für Volkskunde (1960): 7.
29. See the bibliography in Brauneck, Religiöse Volkskunst; Höfler, "Votivgaben beim St. Leonhards-Kult in Oberbayern."
30. See the bibliography in Brauneck, Religiöse Volkskunst; Höfler, "Votivgaben beim St. Leonhards-Kult in Oberbayern."
31. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, p. 18.
32. Rudolf Kriß, Volkskundliches aus Altbayrischen Gnadenstätten: Beiträge zu einer Geographie des Wallfahrtsbrauchtums (Baden bei Wien, 1930); Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, pp. 10-11. Kriß continued to monitor Bavarian shrines into the 1950s when he published an updated version of his original study. His collection of folk objects now occupies a central place in the Bavarian National Museum.
33. Rudolf Kriß, Volkskundliches aus Altbayrischen Gnadenstätten: Beiträge zu einer Geographie des Wallfahrtsbrauchtums (Baden bei Wien, 1930); Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, pp. 10-11. Kriß continued to monitor Bavarian shrines into the 1950s when he published an updated version of his original study. His collection of folk objects now occupies a central place in the Bavarian National Museum.
34. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, p. 161, for the Meadow Church's survival; in volume 2, p. 335, Kriß stresses the resiliance of ordinary Catholics in the face of offical shrine closings; Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, pp. 63-70, also surveys the survivals. Thomas and Helene Finkenstaedt, Die Wieswallfahrt: Ursprung und Ausstrahlung der Wallfahrt zum Gegeißelten Heiland (Regensburg, 1981), pp. 169-173; Ammergauer Zeitung 24/99 (9/4/1930), p. 1.
35. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, p. 161, for the Meadow Church's survival; in volume 2, p. 335, Kriß stresses the resiliance of ordinary Catholics in the face of offical shrine closings; Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, pp. 63-70, also surveys the survivals. Thomas and Helene Finkenstaedt, Die Wieswallfahrt: Ursprung und Ausstrahlung der Wallfahrt zum Gegeißelten Heiland (Regensburg, 1981), pp. 169-173; Ammergauer Zeitung 24/99 (9/4/1930), p. 1.
36. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, p. 161, for the Meadow Church's survival; in volume 2, p. 335, Kriß stresses the resiliance of ordinary Catholics in the face of offical shrine closings; Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, pp. 63-70, also surveys the survivals. Thomas and Helene Finkenstaedt, Die Wieswallfahrt: Ursprung und Ausstrahlung der Wallfahrt zum Gegeißelten Heiland (Regensburg, 1981), pp. 169-173; Ammergauer Zeitung 24/99 (9/4/1930), p. 1.
37. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, p. 161, for the Meadow Church's survival; in volume 2, p. 335, Kriß stresses the resiliance of ordinary Catholics in the face of offical shrine closings; Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, pp. 63-70, also surveys the survivals. Thomas and Helene Finkenstaedt, Die Wieswallfahrt: Ursprung und Ausstrahlung der Wallfahrt zum Gegeißelten Heiland (Regensburg, 1981), pp. 169-173; Ammergauer Zeitung 24/99 (9/4/1930), p. 1.
38. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, p. 161, for the Meadow Church's survival; in volume 2, p. 335, Kriß stresses the resiliance of ordinary Catholics in the face of offical shrine closings; Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, pp. 63-70, also surveys the survivals. Thomas and Helene Finkenstaedt, Die Wieswallfahrt: Ursprung und Ausstrahlung der Wallfahrt zum Gegeißelten Heiland (Regensburg, 1981), pp. 169-173; Ammergauer Zeitung 24/99 (9/4/1930), p. 1.
39. Sperber, Popular Catholicism in Nineteenth-Century Germany, p. 94.
40. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, pp. 170-171. The figures come from A. Landgraf, Geschichte des Wallfahrt zu U. L Frau in Altötting n.p.,(1899),p. 148.
41. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, pp. 170-171. The figures come from A. Landgraf, Geschichte des Wallfahrt zu U. L Frau in Altötting n.p.,(1899),p. 148.
42. Dietmar Assmann, "Die Wallfahrt zur kleinen hl. Theresia auf der Hungerburg/Innsbruck," Österreichische Zeitschrift für Volkskunde 69/4 (1966): 252-253; Rudolf Kriß, "Moderne Wallfahrten," in Georg Schreiber, Wallfahrt und Volkstum in Geschichte und Leben (Düsseldorf, 1934), pp. 275-276.
43. Dietmar Assmann, "Die Wallfahrt zur kleinen hl. Theresia auf der Hungerburg/Innsbruck," Österreichische Zeitschrift für Volkskunde 69/4 (1966): 252-253; Rudolf Kriß, "Moderne Wallfahrten," in Georg Schreiber, Wallfahrt und Volkstum in Geschichte und Leben (Düsseldorf, 1934), pp. 275-276.
44. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, pp. 170-171.
45. Kriß, "Moderne Wallfahrten," p. 273.
46. Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, vol. 1, pp. 10-11, 61.
47. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, pp. 18-21, 170.
48. See also, for example, Edgar Krausen, "Votivbilder und Weihegaben in Münchener Kirchen," Bayerisches Jahrbuch für Volkskunde (1958): 75, discussing the Marian figure in Munich's Trinity Church that became the local "war Madonna" in World War I. Petitioners brought "candles and flowers" and "on the church walls appeared small red pasteboard tablets, on which thankyou expressions were printed in gold capitals, as well as handwritten thankyou notes."
49. Bayerisches Frauenland 3/7/8 (August, 1921), pp. 25-27.
50. Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, vol. 1, p. 171.
51. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, p. 18.
52. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, pp. 78-87.
53. Schreiber, Wallfahrt und Volkstum in Geschichte und Leben, p. 125. This was the tail end of a centralizing development well underway in the nineteenth century, as the Lourdes' phenomenon demonstrates.
54. Franz Bogenrieder, Oberammergau und sein Passionsspiel (Oberammergau, 1930); Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, vol. 1, p. 61.
55. Franz Bogenrieder, Oberammergau und sein Passionsspiel (Oberammergau, 1930); Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, vol. 1, p. 61.
56. Dietmar Assmann, "Die Wallfahrt zur kleinen hl. Theresia auf der Hungerburg/Innsbruck," pp. 249-250. He quotes from the Tiroler Anzeiger 197 (1935).
57. Andree, Votive und Weihegaben des Katholischen Volks in Süddeutschland, p. 23.
58. Kriß, Die Volkskunde der Altbayrischen Gnadenstätten, vol. 1, pp. 156-173, which covers the general area around Oberammergau.
59. Friedrich Bock, "Die Gründung des Klosters Ettal: Ein quellenkritischer Beitrag zur Geschichte Ludwigs des Bayern," Oberbayrisches Archiv 66 (1929): 1-116; "Kloster Ettal," in Adrian von Riedl, Reise Atlas von Baiern (Munich, 1796), reproduced in Werdenfelser Stiche-Chronik: einen Reise durch Alt-Werdenfels, alten Reisebeschreibungen folgend, volume 2 (Garmisch-Partenkirchen, n. d.).
60. Friedrich Bock, "Die Gründung des Klosters Ettal: Ein quellenkritischer Beitrag zur Geschichte Ludwigs des Bayern," Oberbayrisches Archiv 66 (1929): 1-116; "Kloster Ettal," in Adrian von Riedl, Reise Atlas von Baiern (Munich, 1796), reproduced in Werdenfelser Stiche-Chronik: einen Reise durch Alt-Werdenfels, alten Reisebeschreibungen folgend, volume 2 (Garmisch-Partenkirchen, n. d.).
61. Friedrich Bock, "Die Gründung des Klosters Ettal: Ein quellenkritischer Beitrag zur Geschichte Ludwigs des Bayern," Oberbayrisches Archiv 66 (1929): 1-116; "Kloster Ettal," in Adrian von Riedl, Reise Atlas von Baiern (Munich, 1796), reproduced in Werdenfelser Stiche-Chronik: einen Reise durch Alt-Werdenfels, alten Reisebeschreibungen folgend, volume 2 (Garmisch-Partenkirchen, n. d.).
62. Ammergauer Zeitung, 1/75 (7/13/1907), p. 2.
63. A huge convergence of pilgrims in 1916 even led to comparisons with a gathering during the War of the Spanish Succession when the cult statue returned in triumph after fleeing the enemy. Ammergauer Zeitung, 10/122 (10/28/1916), p. 3; 8/125 (11/3/1914), p. 3 and 8/127 (11/7/1914), p. 4; 10/59 (5/23/1916), pp. 2-3.
64. A huge convergence of pilgrims in 1916 even led to comparisons with a gathering during the War of the Spanish Succession when the cult statue returned in triumph after fleeing the enemy. Ammergauer Zeitung, 10/122 (10/28/1916), p. 3; 8/125 (11/3/1914), p. 3 and 8/127 (11/7/1914), p. 4; 10/59 (5/23/1916), pp. 2-3.
65. A huge convergence of pilgrims in 1916 even led to comparisons with a gathering during the War of the Spanish Succession when the cult statue returned in triumph after fleeing the enemy. Ammergauer Zeitung, 10/122 (10/28/1916), p. 3; 8/125 (11/3/1914), p. 3 and 8/127 (11/7/1914), p. 4; 10/59 (5/23/1916), pp. 2-3.
66. A huge convergence of pilgrims in 1916 even led to comparisons with a gathering during the War of the Spanish Succession when the cult statue returned in triumph after fleeing the enemy. Ammergauer Zeitung, 10/122 (10/28/1916), p. 3; 8/125 (11/3/1914), p. 3 and 8/127 (11/7/1914), p. 4; 10/59 (5/23/1916), pp. 2-3.
67. Ammergauer Zeitung, 14/37 (5/8/1920), p. 1.
68. Ammergauer Zeitung 18/46 (6/11/1924), pp. 1-2; 21/81 (7/21/1927), p. 1, mentions the "ever greater" numbers of pilgrims, including 170 youth from Saint Paul, Munich.
69. Ammergauer Zeitung 18/46 (6/11/1924), pp. 1-2; 21/81 (7/21/1927), p. 1, mentions the "ever greater" numbers of pilgrims, including 170 youth from Saint Paul, Munich.
70. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1.
71. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1.
72. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1.
73. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
74. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
75. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
76. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
77. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
78. Ammergauer Zeitung, 22/59 (5/24/1928), p. 1; 22/61 (5/31/1928), p. 1 and 22/65 (6/12/1928), p. 1; 24/5 (1/16/1930), p. 3; 24/55 (5/17/1930), p. 3; and 24/82 (7/22/1930), pp. 2-3.
79. P. Placidus Glasthaner, O. S. B., Abtei Ettal in Oberbayem (Düsseldorf, 1927), pp. 88-90.
80. Adalbert M. Salberg, Geschichte des Wallfahrtsortes Ettal im bäyerischen Hochgebirge, 3rd edition (Ettal, 1927), p. 17; for the popularity of Stations of the Cross in the Baroque period, see: Schreiber, Wallfahrt und Volkstum, pp. 49-50.
81. Adalbert M. Salberg, Geschichte des Wallfahrtsortes Ettal im bäyerischen Hochgebirge, 3rd edition (Ettal, 1927), p. 17; for the popularity of Stations of the Cross in the Baroque period, see: Schreiber, Wallfahrt und Volkstum, pp. 49-50.
82. See, for example, the great outpouring of masses at the beginning of World War I recorded in the Ammergauer Zeitung and passim for the large numbers of masses over the years; Ferdinand Ferdigl, Oberammergau und sein Passionsspiel (Oberammergau, 1922), p. 29; Ammergauer Zeitung, 16/76 (9/23/1922), p. 1; 24/109 (9/27/1930), p. 3; Ammergauer Zeitung, passim, for the three yearly "Bittgänge." A. Lois Daisenberger, Geschichte des Dorfes Oberammergau, (Munich, 1859-1861), p. 96.
83. See, for example, the great outpouring of masses at the beginning of World War I recorded in the Ammergauer Zeitung and passim for the large numbers of masses over the years; Ferdinand Ferdigl, Oberammergau und sein Passionsspiel (Oberammergau, 1922), p. 29; Ammergauer Zeitung, 16/76 (9/23/1922), p. 1; 24/109 (9/27/1930), p. 3; Ammergauer Zeitung, passim, for the three yearly "Bittgänge." A. Lois Daisenberger, Geschichte des Dorfes Oberammergau, (Munich, 1859-1861), p. 96.
84. See, for example, the great outpouring of masses at the beginning of World War I recorded in the Ammergauer Zeitung and passim for the large numbers of masses over the years; Ferdinand Ferdigl, Oberammergau und sein Passionsspiel (Oberammergau, 1922), p. 29; Ammergauer Zeitung, 16/76 (9/23/1922), p. 1; 24/109 (9/27/1930), p. 3; Ammergauer Zeitung, passim, for the three yearly "Bittgänge." A. Lois Daisenberger, Geschichte des Dorfes Oberammergau, (Munich, 1859-1861), p. 96.
85. See, for example, the great outpouring of masses at the beginning of World War I recorded in the Ammergauer Zeitung and passim for the large numbers of masses over the years; Ferdinand Ferdigl, Oberammergau und sein Passionsspiel (Oberammergau, 1922), p. 29; Ammergauer Zeitung, 16/76 (9/23/1922), p. 1; 24/109 (9/27/1930), p. 3; Ammergauer Zeitung, passim, for the three yearly "Bittgänge." A. Lois Daisenberger, Geschichte des Dorfes Oberammergau, (Munich, 1859-1861), p. 96.
86. See, for example, the great outpouring of masses at the beginning of World War I recorded in the Ammergauer Zeitung and passim for the large numbers of masses over the years; Ferdinand Ferdigl, Oberammergau und sein Passionsspiel (Oberammergau, 1922), p. 29; Ammergauer Zeitung, 16/76 (9/23/1922), p. 1; 24/109 (9/27/1930), p. 3; Ammergauer Zeitung, passim, for the three yearly "Bittgänge." A. Lois Daisenberger, Geschichte des Dorfes Oberammergau, (Munich, 1859-1861), p. 96.
87. Ammergauer Zeitung 24/99 (9/4/1930), 1.
88. Thomas Finkenstaedt, Wies: Wallfahrt-Kirche-Museum (Freilassing, 1993), p. 46.
89. Ammergauer Zeitung 18/51 (6/28/1924), p. 2; 20/110 (9/23/1926), p. 1; 23/106 (9/14/1929), p. 3. I walked part of the old pilgrim way in 1993 with the Head of the Meadow Church's Museum, Dr. Thomas Finkenstaedt, which gave me a wonderful feeling for this experience.
90. Ammergauer Zeitung 18/51 (6/28/1924), p. 2; 20/110 (9/23/1926), p. 1; 23/106 (9/14/1929), p. 3. I walked part of the old pilgrim way in 1993 with the Head of the Meadow Church's Museum, Dr. Thomas Finkenstaedt, which gave me a wonderful feeling for this experience.
91. Ammergauer Zeitung 18/51 (6/28/1924), p. 2; 20/110 (9/23/1926), p. 1; 23/106 (9/14/1929), p. 3. I walked part of the old pilgrim way in 1993 with the Head of the Meadow Church's Museum, Dr. Thomas Finkenstaedt, which gave me a wonderful feeling for this experience.
92. Anton Lang mentions his visit to Saint Anthony at Padua, "at whose tomb I venerated my patron." He and his wife visited Jerusalem, as her father had done earlier on; while primarily tourists on that trip, they joined in the devotions at the Stations of the Cross, as well as visiting Bethlehem. He also visited Rome in 1925 with other villagers, the high points being a meeting with the Pope and the declaration of sainthood for Thérese of Lisieux. Interview with Frau Antonie Zwink, Oberammergau, 1993; Anton Lang, Reminiscences, trans. Anton Lang, Jr., (Munich, 1938), pp. 33, 68-89; Ammergauer Zeitung 19/57 (5/21/1925), p. 1. See also: Martha Krause-Lang, Erinnerungen an Christus Anton Lang aus Oberammergau (Eggenfelden, 1980), pp. 100-1.
93. Anton Lang mentions his visit to Saint Anthony at Padua, "at whose tomb I venerated my patron." He and his wife visited Jerusalem, as her father had done earlier on; while primarily tourists on that trip, they joined in the devotions at the Stations of the Cross, as well as visiting Bethlehem. He also visited Rome in 1925 with other villagers, the high points being a meeting with the Pope and the declaration of sainthood for Thérese of Lisieux. Interview with Frau Antonie Zwink, Oberammergau, 1993; Anton Lang, Reminiscences, trans. Anton Lang, Jr., (Munich, 1938), pp. 33, 68-89; Ammergauer Zeitung 19/57 (5/21/1925), p. 1. See also: Martha Krause-Lang, Erinnerungen an Christus Anton Lang aus Oberammergau (Eggenfelden, 1980), pp. 100-1.
94. Anton Lang mentions his visit to Saint Anthony at Padua, "at whose tomb I venerated my patron." He and his wife visited Jerusalem, as her father had done earlier on; while primarily tourists on that trip, they joined in the devotions at the Stations of the Cross, as well as visiting Bethlehem. He also visited Rome in 1925 with other villagers, the high points being a meeting with the Pope and the declaration of sainthood for Thérese of Lisieux. Interview with Frau Antonie Zwink, Oberammergau, 1993; Anton Lang, Reminiscences, trans. Anton Lang, Jr., (Munich, 1938), pp. 33, 68-89; Ammergauer Zeitung 19/57 (5/21/1925), p. 1. See also: Martha Krause-Lang, Erinnerungen an Christus Anton Lang aus Oberammergau (Eggenfelden, 1980), pp. 100-1.
95. Interviews with Frau Zwink and Frau Johanna Kräh, Oberammergau, 1993 and 1996. Frau Zwink's mother ringed Altötting on her knees, carrying a cross. Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, p. 54.
96. Schreiber,Wallfahrt und Volkstum, p. 128.
97. Kopp's gravestone; Gemeinde Archiv Oberammergau, Voter list for 1920; Ammergauer Zeitung 19/35 (3/28/1925), p. 1; 23/59 (5/23/1929), p. 1; 28/4 (1/11/1934), p. 2; she passed on her influence to Frau Zwink, who still owns a locust-bean rosary brought home by Kopp.
98. Kopp's gravestone; Gemeinde Archiv Oberammergau, Voter list for 1920; Ammergauer Zeitung 19/35 (3/28/1925), p. 1; 23/59 (5/23/1929), p. 1; 28/4 (1/11/1934), p. 2; she passed on her influence to Frau Zwink, who still owns a locust-bean rosary brought home by Kopp.
99. Kopp's gravestone; Gemeinde Archiv Oberammergau, Voter list for 1920; Ammergauer Zeitung 19/35 (3/28/1925), p. 1; 23/59 (5/23/1929), p. 1; 28/4 (1/11/1934), p. 2; she passed on her influence to Frau Zwink, who still owns a locust-bean rosary brought home by Kopp.
100. In 1932 the community was still celebrating a yearly "War Service" dedicated to Saint Bartholemew; it had replaced a rogation procession to the abbey of Rottenbuch in thanks for avoiding the dangers of the War of the Spanish Succession in 1703. Ammergauer Zeitung 26/94 (8/20/1932), p. 2; Daisenberger, Geschichte des Dorfes Oberammergau (1859-1861), pp. 81-83.
101. In 1932 the community was still celebrating a yearly "War Service" dedicated to Saint Bartholemew; it had replaced a rogation procession to the abbey of Rottenbuch in thanks for avoiding the dangers of the War of the Spanish Succession in 1703. Ammergauer Zeitung 26/94 (8/20/1932), p. 2; Daisenberger, Geschichte des Dorfes Oberammergau (1859-1861), pp. 81-83.
102. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
103. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
104. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
105. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
106. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
107. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
108. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
109. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
110. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
111. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
112. Ammergauer Zeitung 25/133 (11/14/1931), p. 3; 25/152 (12/31/1931), p. 5; 26/8 (1/23/1932), p. 2; 26/5 (1/16/1932), p. 2; 26/11 (1/30/1932), p. 3; 26/32 (3/19/1932), p. 3; 26/92 (8/13/1932), p. 3; 26/124 (10/29/1932), p. 3. In 25/7 (1/17/1931), p. 3, the Sebastian service is listed as "to fend off infectious diseases," and in 25/13 (1/31/1931), Agatha's service is for "fending off." 25/12 (1/30/1926), p. 1, clarifies the use of Agatha to protect against fire, in Ettal.
113. Frau Zwink interview, December 1993; Ammergauer Zeitung 25/93 (8/13/1931), p. 1, mentions the use of plants blessed in the period of Mary's Ascension for protection against bad weather, fire, and sickness.
114. Frau Zwink interview, 1993; passim in Ammergauer Zeitung for the May watches, which were a nineteenth-century innovation in Germany. See: Johannes Metzler, "Die Marien-Maiandacht: Ihre Entstehung, Entwicklung und Ausbreitung," Zeitschrift für Aszese und Mystik 3/2 (1928): 89-101. He sees them at one of the "most popular" of Marian ceremonies.
115. Staatsarchiv für Oberbayern, LRA 107016: Passionspiel Oberammergau, hier Reproduktionen, 1900 contains: Toni von Schumacher, Das Oberammergauer Passionsspiel in Laternen-bilder (Stuttgart, ca. 1900), p. 12; Frau Zwink interview, 1993; Ammergauer Zeitung 20/59 (5/22/1926), p. 1.
116. Staatsarchiv für Oberbayern, LRA 107016: Passionspiel Oberammergau, hier Reproduktionen, 1900 contains: Toni von Schumacher, Das Oberammergauer Passionsspiel in Laternen-bilder (Stuttgart, ca. 1900), p. 12; Frau Zwink interview, 1993; Ammergauer Zeitung 20/59 (5/22/1926), p. 1.
117. Walter Pötzl, "Die reale Welt der Votanten: Beispiel aus Dinkelscherben," Bayerisches Jahrbuch für Volkskunde (1985): 100-108, referring to Maria Angela König, Weihegaben an unsere Liebe Frau von Altötting, 2 volumes, (Munich: 1939/1940). I am very grateful to Dr. Finkenstaedt for drawing my attention to the masses as a wonderful source of information about contemporary cults.
118. Walter Pötzl, "Die reale Welt der Votanten: Beispiel aus Dinkelscherben," Bayerisches Jahrbuch für Volkskunde (1985): 100-108, referring to Maria Angela König, Weihegaben an unsere Liebe Frau von Altötting, 2 volumes, (Munich: 1939/1940). I am very grateful to Dr. Finkenstaedt for drawing my attention to the masses as a wonderful source of information about contemporary cults.
119. Thomas Nipperdey, Religion in Umbruch: Deutschland, 1870-1918 (Munich, 1988), p. 18.
120. Leonhard also protected other large animals, like horses. Ammergauer Zeitung 20/114 (10/2/1926), p. 3, for example, lists an Ohlstadt mass called the "horse-mass" dedicated to Leonhard. The saint's "ride," when mounted processions ringed his chapels, was the only truly folkish custom that Kriß could find in Alpine Bavaria. Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, p. 94.
121. Leonhard also protected other large animals, like horses. Ammergauer Zeitung 20/114 (10/2/1926), p. 3, for example, lists an Ohlstadt mass called the "horse-mass" dedicated to Leonhard. The saint's "ride," when mounted processions ringed his chapels, was the only truly folkish custom that Kriß could find in Alpine Bavaria. Kriß, Volkskundliches aus Altbayrischen Gnadenstätten, p. 94.
122. Ammergauer Zeitung 17/62 (8/4/1923), p. 2; 18/79 (10/4/1924), p. 3; 24/118 (10/18/1930), p. 2; 26/69 (6/18/1932), p. 3; 26/80 (7/16/1932), p. 3. Sometimes masses honor the "poorest soul" or "souls" in Purgatory.
123. Ammergauer Zeitung 17/62 (8/4/1923), p. 2; 18/79 (10/4/1924), p. 3; 24/118 (10/18/1930), p. 2; 26/69 (6/18/1932), p. 3; 26/80 (7/16/1932), p. 3. Sometimes masses honor the "poorest soul" or "souls" in Purgatory.
124. Ammergauer Zeitung 17/62 (8/4/1923), p. 2; 18/79 (10/4/1924), p. 3; 24/118 (10/18/1930), p. 2; 26/69 (6/18/1932), p. 3; 26/80 (7/16/1932), p. 3. Sometimes masses honor the "poorest soul" or "souls" in Purgatory.
125. Ammergauer Zeitung 17/62 (8/4/1923), p. 2; 18/79 (10/4/1924), p. 3; 24/118 (10/18/1930), p. 2; 26/69 (6/18/1932), p. 3; 26/80 (7/16/1932), p. 3. Sometimes masses honor the "poorest soul" or "souls" in Purgatory.
126. Ammergauer Zeitung 17/62 (8/4/1923), p. 2; 18/79 (10/4/1924), p. 3; 24/118 (10/18/1930), p. 2; 26/69 (6/18/1932), p. 3; 26/80 (7/16/1932), p. 3. Sometimes masses honor the "poorest soul" or "souls" in Purgatory.
127. William Christian, Person and God in a Spanish Valley, revised edition (Princeton, 1989), pp. 85, 181.
128. Jesus appeared very occasionally in his manifestation as Christ at the Column in the Meadow Church. By contrast, the newer devotions of the Heart of Jesus, and the related Heart of Mary, were quite popular. Ammergauer Zeitung 23/41 (4/6/1929), p. 3, lists a Meadow Christ mass from Oberammergau. The Heart of Jesus devotion was very popular as a feature of the liturgical round in interwar Oberammergau: see passim in Ammergauer Zeitung. The founding of the Women's Union in 1919 came on October 3, the feast day of the Heart of Jesus cult. Bayerisches Frauenland 1/11 (November, 1919), pp. 78-79. The "Hearts" could also point to caring charity; I am tempted to link them to the concept of "bleeding-heart liberalism."
129. Jesus appeared very occasionally in his manifestation as Christ at the Column in the Meadow Church. By contrast, the newer devotions of the Heart of Jesus, and the related Heart of Mary, were quite popular. Ammergauer Zeitung 23/41 (4/6/1929), p. 3, lists a Meadow Christ mass from Oberammergau. The Heart of Jesus devotion was very popular as a feature of the liturgical round in interwar Oberammergau: see passim in Ammergauer Zeitung. The founding of the Women's Union in 1919 came on October 3, the feast day of the Heart of Jesus cult. Bayerisches Frauenland 1/11 (November, 1919), pp. 78-79. The "Hearts" could also point to caring charity; I am tempted to link them to the concept of "bleeding-heart liberalism."
130. Ammergauer Zeitung 26/29 (3/12/1932), p. 3, lists a Kohlgrub mass to this effect; Leopold Kretzenbacher, Heimat im Volksbarock: Kulturhistorische Wanderungen in den Südostalpenländern (Klagenfurt, 1961), p. 69.
131. Ammergauer Zeitung 26/29 (3/12/1932), p. 3, lists a Kohlgrub mass to this effect; Leopold Kretzenbacher, Heimat im Volksbarock: Kulturhistorische Wanderungen in den Südostalpenländern (Klagenfurt, 1961), p. 69.
132. Cynthia Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee': The Holy Family as Marriage Model in the Mérode Triptych," The Art Bulletin 68/1 (March, 1986): 54-65, stresses the emphasis on Joseph's role at the end of the middle ages as "the hard-working foster-father of Christ, the worthy companion and helpmate to Mary, and the strong, capable head of his household" rather than "an ineffective, aged Joseph."
133. "Thaddäus, Judas, Apostel," in: Wolfgang Braunfels, ed., Lexikon der christlichen Ikonographie, vol. 8 (Rome, 1974), p. 423, who argues that his cult intensified at the end of the nineteenth century; Kriß, "Moderne Wallfahrten," p. 274.
134. "Thaddäus, Judas, Apostel," in: Wolfgang Braunfels, ed., Lexikon der christlichen Ikonographie, vol. 8 (Rome, 1974), p. 423, who argues that his cult intensified at the end of the nineteenth century; Kriß, "Moderne Wallfahrten," p. 274.
135. In surveying the masses listed for 1926, I identified at least eighteen commissioned by Oberammergauers to Anthony. Only a variety of Marian masses competed in volume, while Leonhard received at least twelve and the Poor Souls eleven. Ammergauer Zeitung, passim for 1926.
136. Bayerisches Frauenland 13/6 (June, 1931), pp. 41-42.
137. Klosterkirche St.-Anna, St. Antonius in München: Eine Interpretation der neun Votivtafeln (n.d.), p. 1.
138. Humilis Fischer and Hugo Schnell, Die Votiv- und Wallfahrtskirche St. Anton in Partenkirchen: Erzdiözese München-Freising, 3rd edition (Munich, 1950), pp. 2-3; Alfred Jablonka, 100 Jähriges Gründungsfest Freiwillige Feuerwehr Oberammergau (9 und 10 August, 1969), pp. 15-17.
139. Humilis Fischer and Hugo Schnell, Die Votiv- und Wallfahrtskirche St. Anton in Partenkirchen: Erzdiözese München-Freising, 3rd edition (Munich, 1950), pp. 2-3; Alfred Jablonka, 100 Jähriges Gründungsfest Freiwillige Feuerwehr Oberammergau (9 und 10 August, 1969), pp. 15-17.
140. Ammergauer Zeitung 17/66 (8/18/1923), p. 2; Alois Daisenberger, Geschichte des Dorfes Oberammergau (Munich, 1859-1861), p. 91.
141. Ammergauer Zeitung 17/66 (8/18/1923), p. 2; Alois Daisenberger, Geschichte des Dorfes Oberammergau (Munich, 1859-1861), p. 91.
142. Fischer and Schnell, Die Votiv- und Wallfahrtskirche St. Anton in Partenkirchen, pp. 14-15.
143. Kleinschmidt, Antonius von Padua in Leben und Kunst, Kult und Volkstum, p. 356.
144. Ibid., pp. 371-373, 385-386.
145. A mass was already dedicated to her in August, 1923, Ammergauer Zeitung 17/66 (8/18/1923), p. 3.
146. Vita Sackville-West, The Eagle and the Dove: A Study in Contrasts: St. Teresa of Avila - St. Thérese of Lisieux (London, 1943), pp. 140, 156, 159.
147. Bayerisches Frauenland 13/12 (December, 1931), p. 97; 16/8 (August, 1934), pp. 58-59. A poem written for Konrad ends "Ich reifte wie das täglich Brot, In Dienste für des Nächsten Not."
148. Bayerisches Frauenland 13/12 (December, 1931), p. 97; 16/8 (August, 1934), pp. 58-59. A poem written for Konrad ends "Ich reifte wie das täglich Brot, In Dienste für des Nächsten Not."
149. As Stephen Wilson has pointed out, newer and popular saints tend to find their way into the less clerically favored sections of a church. In Saint Peter's there is a painting of Judas Thaddäus at the back, and a Lourdes' grotto fashioned out of an old stairway nearby, while the Conrad painting hangs on a pillar also to the rear. At Saint Ludwig's in the University area Brother Conrad joins Anthony and Judas Thaddäus in a rear niche. A child at his feet waits to receive the bread that he carries. Stephen Wilson, "Cults of Saints in the Churches of Central Paris," in: Wilson, ed., Saints and Their Cults: Studies in Religious Sociology, Folklore and History (Cambridge, 1983), pp. 252, 256.
150. Karl Kleiner, Bruder Konrad und Altötting (Würzburg, 1984), pp. 40-42, mentions his bread "chest" and beer mug that "the hungry poor certainly knew about." He made sure that the poor got fed.
151. P. Dr. Franz Xaver Hoedl, Bruder Konrad: Ein Pilgerbüchlein, 6th edition (Altötting, 1984), pp. 34-37.
152. See Lepovitz, "The Religious Context of Crisis Resolution in the Votive Paintings of Catholic Europe," p. 757.
153. Zeitungs-Ausschnitte 1/2 (1900): The Times (6/2/1900), report of the Berlin correspondent entitled "The Ober Ammergau Passion Play, 1900."
154. Zeitungs-Ausschnitte 1/2 (1900): The Times (6/2/1900), report of the Berlin correspondent entitled "The Ober Ammergau Passion Play, 1900."
155. Krause-Lang, Erinnerungen an Christus Anton Lang aus Oberammergau, p. 94.
156. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
157. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
158. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
159. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
160. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
161. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
162. Soon, they were also raising 50,000 Marks for an "old people's wing" to the local hospital. Ammergauer Zeitung 9/3 (1/9/1915), p. 3; 10/135 (9/12/1916), p. 3; 10/2 (1/8/1916), p. 2; 16/70 (9/2/1922), p. 1; 18/48 (6/18/1924), p. 1; 21/31 (3/17/1927), p.1; 23/137 (11/26/1929), p. 1.
163. Ammergauer Zettung 21/95 (8/25/1927), p. 2.
164. See for example, Ammergauer Zeitung 26/94 (8/20/1932), p. 2; 23/115 (10/5/1929), p. 1, mentions the old Brotherhood Procession as in the past; there was, however, in 1923 a service of the "Rosary Brotherhood" to be held at the Church, and there was still an active brotherhood in nearby Kohlgrub. 17/38 (5/12/1923), p. 3.
165. See for example, Ammergauer Zeitung 26/94 (8/20/1932), p. 2; 23/115 (10/5/1929), p. 1, mentions the old Brotherhood Procession as in the past; there was, however, in 1923 a service of the "Rosary Brotherhood" to be held at the Church, and there was still an active brotherhood in nearby Kohlgrub. 17/38 (5/12/1923), p. 3.
166. See for example, Ammergauer Zeitung 26/94 (8/20/1932), p. 2; 23/115 (10/5/1929), p. 1, mentions the old Brotherhood Procession as in the past; there was, however, in 1923 a service of the "Rosary Brotherhood" to be held at the Church, and there was still an active brotherhood in nearby Kohlgrub. 17/38 (5/12/1923), p. 3.
167. Ammergauer Zeitung 23/57 (5/16/1929), p. 1, mentions the 118 members of the Women's Union; 24/8 (1/23/1930), p. 1, mentions the seventy-nine active and thirty-nine honorary members in the Workers' Club; 26/34 (3/24/1932), p. 3, mentions ninety-four older associate members in the Journeymen's Club, as well as the younger members.
168. Ammergauer Zeitung 23/57 (5/16/1929), p. 1, mentions the 118 members of the Women's Union; 24/8 (1/23/1930), p. 1, mentions the seventy-nine active and thirty-nine honorary members in the Workers' Club; 26/34 (3/24/1932), p. 3, mentions ninety-four older associate members in the Journeymen's Club, as well as the younger members.
169. Ammergauer Zeitung 23/57 (5/16/1929), p. 1, mentions the 118 members of the Women's Union; 24/8 (1/23/1930), p. 1, mentions the seventy-nine active and thirty-nine honorary members in the Workers' Club; 26/34 (3/24/1932), p. 3, mentions ninety-four older associate members in the Journeymen's Club, as well as the younger members.
170. Daisenberger, Geschichte des Dorfes Oberammergau, pp. 69, 104, 127-128, 178-179. The Rosary Fraternity still played a leading role in the Corpus Christi and Brotherhood processions around 1860, but by the interwar years the Clubs marching in formation had replaced them. The community would pay the brothers for their invocation of Mary's assistance.
171. A potter by trade, Lang already belonged to a branch that he had joined on his travels as a journeyman. Lang, Reminiscences, p. 15.
172. For the history of the Journeymen's Clubs, see: Heinz-Atbert Raem, Katholischer Gesellenverein und Deutsche Kolpingsfamilie in der Ära des Nationalsozialismus (Mainz, 1982), pp. 5-6. Ammergauer Zeitung 26/69 (6/18/1932), pp. 1-2, reports the history of the local Club and the over 8,000
173. For the history of the Journeymen's Clubs, see: Heinz-Atbert Raem, Katholischer Gesellenverein und Deutsche Kolpingsfamilie in der Ära des Nationalsozialismus (Mainz, 1982), pp. 5-6. Ammergauer Zeitung 26/69 (6/18/1932), pp. 1-2, reports the history of the local Club and the over 8,000 stayovers they provided since the Club's inception in 1907; the period 1929-1931 accounted for over 4,000. They had by then managed to arrange a hostel for the visitors; 27/36 (3/25/1933), p. 3, reports the 1,574 overnight stays for the previous year.
174. For the history of the Journeymen's Clubs, see: Heinz-Atbert Raem, Katholischer Gesellenverein und Deutsche Kolpingsfamilie in der Ära des Nationalsozialismus (Mainz, 1982), pp. 5-6. Ammergauer Zeitung 26/69 (6/18/1932), pp. 1-2, reports the history of the local Club and the over 8,000 stayovers they provided since the Club's inception in 1907; the period 1929-1931 accounted for over 4,000. They had by then managed to arrange a hostel for the visitors; 27/36 (3/25/1933), p. 3, reports the 1,574 overnight stays for the previous year.
175. The founders were local workers who had banded together before the War for insurance purposes. Ammergauer Zeitung 16/19 (3/8/1922), p. 1; 7/2 (1/9/1913), p. 2. After a false start early in the 1920s the Oberammergau Catholic community also managed to get a boys' Youth Club started in 1927. Ammergauer Zeitung 21/56 (5/17/1927), p. 1. In 1928 the male Clubs included these boys in their Joseph celebrations. 22/32 (3/17/1928), p. 1.
176. The founders were local workers who had banded together before the War for insurance purposes. Ammergauer Zeitung 16/19 (3/8/1922), p. 1; 7/2 (1/9/1913), p. 2. After a false start early in the 1920s the Oberammergau Catholic community also managed to get a boys' Youth Club started in 1927. Ammergauer Zeitung 21/56 (5/17/1927), p. 1. In 1928 the male Clubs included these boys in their Joseph celebrations. 22/32 (3/17/1928), p. 1.
177. The founders were local workers who had banded together before the War for insurance purposes. Ammergauer Zeitung 16/19 (3/8/1922), p. 1; 7/2 (1/9/1913), p. 2. After a false start early in the 1920s the Oberammergau Catholic community also managed to get a boys' Youth Club started in 1927. Ammergauer Zeitung 21/56 (5/17/1927), p. 1. In 1928 the male Clubs included these boys in their Joseph celebrations. 22/32 (3/17/1928), p. 1.
178. The founders were local workers who had banded together before the War for insurance purposes. Ammergauer Zeitung 16/19 (3/8/1922), p. 1; 7/2 (1/9/1913), p. 2. After a false start early in the 1920s the Oberammergau Catholic community also managed to get a boys' Youth Club started in 1927. Ammergauer Zeitung 21/56 (5/17/1927), p. 1. In 1928 the male Clubs included these boys in their Joseph celebrations. 22/32 (3/17/1928), p. 1.
179. Ammergauer Zeitung 19/30 (3/14/1925), p. 1; 24/31 (3/18/1930), p. 1; 1/22 (2/26/1907), p. 2. Kretzenbacher, Heimat im Volksbarock, p. 67, notes that the cult of Joseph as "Nährvater" grew particularly as a result of the Thirty Years War. Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee,' " pp. 54-65.
180. Ammergauer Zeitung 19/30 (3/14/1925), p. 1; 24/31 (3/18/1930), p. 1; 1/22 (2/26/1907), p. 2. Kretzenbacher, Heimat im Volksbarock, p. 67, notes that the cult of Joseph as "Nährvater" grew particularly as a result of the Thirty Years War. Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee,' " pp. 54-65.
181. Ammergauer Zeitung 19/30 (3/14/1925), p. 1; 24/31 (3/18/1930), p. 1; 1/22 (2/26/1907), p. 2. Kretzenbacher, Heimat im Volksbarock, p. 67, notes that the cult of Joseph as "Nährvater" grew particularly as a result of the Thirty Years War. Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee,' " pp. 54-65.
182. Ammergauer Zeitung 19/30 (3/14/1925), p. 1; 24/31 (3/18/1930), p. 1; 1/22 (2/26/1907), p. 2. Kretzenbacher, Heimat im Volksbarock, p. 67, notes that the cult of Joseph as "Nährvater" grew particularly as a result of the Thirty Years War. Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee,' " pp. 54-65.
183. Ammergauer Zeitung 19/30 (3/14/1925), p. 1; 24/31 (3/18/1930), p. 1; 1/22 (2/26/1907), p. 2. Kretzenbacher, Heimat im Volksbarock, p. 67, notes that the cult of Joseph as "Nährvater" grew particularly as a result of the Thirty Years War. Hahn, " 'Joseph Will Perfect, Mary Enlighten and Jesus Save Thee,' " pp. 54-65.
184. Ammergauer Zeitung 9/73 (6/26/1915), p. 4; 26/74 (7/2/1932), p. 3.
185. Ammergauer Zeitung 9/73 (6/26/1915), p. 4; 26/74 (7/2/1932), p. 3.
186. David Blackbourn, Marpingen: Apparitions of the Virgin Mary in Nineteenth-Century Germany (New York, 1993), pp. 29-31, discusses the Marian emphasis of the period from the 1850s on and her role as model for women as "a richly ambiguous symbol, fusing the potent myths of virginity and motherhood, combining the 'womenly' virtues with power." Mary's Ascension Day was another of the legal holidays left in Bavaria. Ammergauer Zeitung 25/93 (8/13/1931), p. 1.
187. David Blackbourn, Marpingen: Apparitions of the Virgin Mary in Nineteenth-Century Germany (New York, 1993), pp. 29-31, discusses the Marian emphasis of the period from the 1850s on and her role as model for women as "a richly ambiguous symbol, fusing the potent myths of virginity and motherhood, combining the 'womenly' virtues with power." Mary's Ascension Day was another of the legal holidays left in Bavaria. Ammergauer Zeitung 25/93 (8/13/1931), p. 1.
188. Bayerisches Frauenland , 2/34 (March/April, 1920), p. 21.
189. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
190. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
191. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
192. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
193. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
194. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
195. Ammergauer Zeitung 13/93 (12/6/1919), p. 1; Bayerisches Frauenland, 1/11 (November, 1919), pp. 78-79; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund (Cologne, 1928), especially pp. 15, 30-31; Bayerisches Frauenland, 1/1 (January, 1919), pp. 2-4; 1/2 (February, 1919), p. 9. 19), pp. 1, 4-6, 9. The Union women were more independent of the Church than the local Mothers' Club, which continued after 1919 under the aegis of the local priest. Michael Phayer characterizes the Union as "a social feminist group ... that advocated women's affairs," unlike the Mothers' Clubs. Michael Phayer, Protestant and Catholic Women in Nazi Germany (Detroit, 1990), pp. 23-29, 33-34, 57, 174; Bayerisches Frauenland 2/9/10 (Sept/Oct 1920), pp. 37-38.
196. Ammergauer Zeitung 13/74 (9/27/1919), p. 1; 13/93 (12/6/1919), p. 1; 13/95 (12/10/1919), p. 1; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund, p. 119.
197. Ammergauer Zeitung 13/74 (9/27/1919), p. 1; 13/93 (12/6/1919), p. 1; 13/95 (12/10/1919), p. 1; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund, p. 119.
198. Ammergauer Zeitung 13/74 (9/27/1919), p. 1; 13/93 (12/6/1919), p. 1; 13/95 (12/10/1919), p. 1; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund, p. 119.
199. Ammergauer Zeitung 13/74 (9/27/1919), p. 1; 13/93 (12/6/1919), p. 1; 13/95 (12/10/1919), p. 1; Fünfundzwanzig Jahre Katholischer Deutscher Frauenbund, p. 119.
200. Interviews with Frau Kräh and Frau Zwink, Oberammergau; "Ansicht von Oberammergau" in: Werdenfelser Stiche-Chronik; Ammergauer Zeitung, passim gives evidence of frequent school masses dedicated to popular saints.
201. Ammergauer Zeitung 20/64 (6/5/1926), p. 1; Daisenberger, Geschichte des Dorfes Oberammergau, pp. 178-179.
202. Ammergauer Zeitung 20/64 (6/5/1926), p. 1; Daisenberger, Geschichte des Dorfes Oberammergau, pp. 178-179.
203. Ammergauer Zeitung 16/15 (2/22/1922), p. 1; 18/41 (5/24/1924), p. 5; 18/48 (6/18/1924), p. 1.
204. Ammergauer Zeitung 16/15 (2/22/1922), p. 1; 18/41 (5/24/1924), p. 5; 18/48 (6/18/1924), p. 1.
205. Ammergauer Zeitung 16/15 (2/22/1922), p. 1; 18/41 (5/24/1924), p. 5; 18/48 (6/18/1924), p. 1.
206. Ammergauer Zeitung 27/112 (9/23/1933), pp. 1, 4.
207. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
208. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
209. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
210. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
211. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
212. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
213. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
214. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
215. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
216. Bayerisches Frauenland 4/8-12 (4th Quarter, 1922), p. 27; 7/2 (February, 1925), p. 9; 7/6 (June, 1925), pp. 41-46; 7/12 (December, 1925), pp. 81-83; 8/5 (May, 1926), p. 38; 12/6 (June, 1930), pp. 43-44; 15/4 (April, 1933), p. 30; 15/5 (May, 1933), p. 38; 16/8 (August, 1934), p. 58. Ammergauer Zeitung 24/5 (1/16/1930), p. 1.
217. Bayerisches Frauenland 15/5 (May, 1933), p. 38.
218. Ammergauer Zeitung 25/49 (4/28/1931), p. 1.
219. Ammergauer Zeitung 20/105 (9/11/1926), p. 3; 22/53 (5/10/1928), p. 1.
220. Ammergauer Zeitung 20/105 (9/11/1926), p. 3; 22/53 (5/10/1928), p. 1.
221. Bayerisches Frauenland 1/11 (Nov. 1919), pp. 78-79; 15/5 (May, 1933), p. 38.
222. Bayerisches Frauenland 1/11 (Nov. 1919), pp. 78-79; 15/5 (May, 1933), p. 38.
223. Bayerisches Frauenland 15/4 (April, 1933), p. 31.
224. Altermatt, Katholizismus und Moderne, p. 20
225. The woodcarver was Alois Schmid, also one of the four churchwardens. Ammergauer Zeitung 27/59 (5/20/1933), p. 1; 21/130 (11/15/1927), p. 1.
226. The woodcarver was Alois Schmid, also one of the four churchwardens. Ammergauer Zeitung 27/59 (5/20/1933), p. 1; 21/130 (11/15/1927), p. 1.