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Religious experience and public cult: The case of Mary Ann Van Hoof

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Abstract

This study focuses on the first year (1950) of the apparitions of the Virgin Mary reported by Mary Ann Van Hoof of Necedah, Wisconsin. It argues that Van Hoof's experiences met not simply the needs of the community-at-large, but also helped the seer draw meaning from an emotionally-deprived and abusive childhood. The study concludes by suggesting that public serial apparitions are complex events that should be examined for the light they shed on the interaction between the seer's personal characteristics and experiences and the public events that take shape around those experiences.

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References

  1. Van Hoof, M. A., quoted in Swan, H., ed.,My Work with Necedah, Vol. I, Mary Ann Van Hoof's Own Story of the Apparitions of the Virgin Mary. Necedah, Wisconsin, For My God and My Country, 1959, p. 1. Further citations will refer to this work asOwn Story.

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  2. Ibid., p. 2–3.

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  3. Ibid., p. 4–5.

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  4. Ibid., p. 14. According to Van Hoof, the Virgin blessed her and her “twenty-eight helping friends.”

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  5. Pieza, S., “Vision Miracle' in Wisconsin,”Milwaukee Sentinel, June 17, 1950, p. 1.

  6. Kanady, J., “Woman Prays, Claims to See Vision Again,”Chicago Daily Tribune, August 16, 1950, p. 1; Riordan, R. J., “Multitude Tense but Orderly as Farm Woman Reviews Talk,”Milwaukee Sentinel, August 16, 1950, p. 1. For a characterization of the kinds of people represented in the crowd, see Frakes, M., “Setting for a Miracle,”Christian Century, August 30, 1950,67, 1020.

  7. “Pray and Pray Hard,”Newsweek, August 28, 1950,36, 31–32. See also summaries in Pieza,op. cit., p. 1; Riordan,op. cit., p. 7; Leonard, R. R., “Farm Woman ‘Sees’ Virgin as Thousands Watch,”Milwaukee Journal, August 15, 1950, p. 1.

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  9. For examples of these themes, see messages of June 16,Ibid., pp. 21–22, and August 15,ibid., pp. 32–36.

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  10. For an analysis of the anti-communist tenor of the messages reported at Necedah, see Kselman, T. A., and Avella, S., “Marian Piety and the Cold War in the United States,”The Catholic Historical Review, July 1986,73, 403–424. For a discussion of the anti-communist tenor of many post-World War II Marian apparitions in Europe, see Christian, W., “Religious Apparitions and the Cold War in Southern Europe.” In Wolf, E., ed.,Religion, Power and Protest in Local Communities. Berlin, Mouton Publishers, 1984, pp. 239–266.

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  11. For a discussion of the recent history of Van Hoof's followers, see Winiarski, M., “Where Mother Cabrini Warns against Speeding,”National Catholic Reporter, September 12, 1975, pp. 1–2; McClory, R. I., “TV Report Says ‘Fanatics’ Run Shrine at Necedah,”National Catholic Reporter, December 21, 1979, pp. 3, 19; and “North American Old Catholic Church, Ultrajectine Tradition.” In Melton, J. G., ed.,The Encyclopedia of American Religion. New York, Garland, pp. 183–184.

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  15. One of the few scholars to investigate the influence of the personal pathology of the seer on what he has concluded are “Marian hallucinations” is Michael Carroll, who grounds his analysis in Freudian theory. See “Visions of the Virgin Mary: The Effect of Family Structures on Marian Apparitions,”J. Scientific Study of Religion, September 1983,22, 205–221; “The Virgin Mary at La Salette and Lourdes: Whom Did the Children See?”J. Scientific Study of Religion, March 1985,24, 56–74; andThe Cult of the Virgin Mary: Psychological Origins. Princeton, Princeton University Press, 1986, pp. 115–194.

  16. Bernard Billet, for example, argues that anything that makes the apparition the center of attention, including the personality of the seer (for example, lack of humility, lack of submission to Church authorities, lack of discretion and disinterestedness) is the mark of a false apparition. “Le fait des apparitions non reconnues par l'Église.” In Billet, B., ed.,Vrais et fausses apparitions dans l'Église. Paris, Lethielleux, 1973, pp. 5–54. For another set of criteria for judging the divine origin of an apparition proposed by a leading Roman Catholic theologian, see Laurentin, R.,Année sainte 1983–1984, pèlerinages, sanctuaires, apparitions, redécouvrir la religion populaire. Paris, Office d'Édition, 1983, pp., 93–145.

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  17. At the time of the apparitions of the Virgin reported by Bernadette Soubirous, for example, the Soubirous family was living in the former jail (which had been declared unfit for prisoners) owing to the inability of François Soubirous to provide for his family. Devotional accounts such as that of Leon Christiani (Saint Bernadette. New York, Alba House, 1965) attribute the poverty of the family to Soubirous' lack of business acumen and his wife's generosity in serving lavish portions of wine and cheese to his clients, and stress that both parents were honest and hardworking. A different perspective is provided by Michael Carroll, who argues that the parents were “fairly irresponsible individuals” who spent lavishly and indulged in drink (op. cit., pp. 158–159).

  18. Van Hoof,Own Story, pp. 150, 160, 163, 167, 169.

  19. Swan, H., ed.,My Work with Necedah, Vol. II, The Narrative of the Passion from the Sufferings on the Fridays of Advent and Lent. Necedah, Wisconsin, For My God and My Country, 1959, p. 82. Hereafter cited asNarrative.

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  21. Leonard,op. cit., p. 2.

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  23. Leonard,op. cit., p. 2.

  24. “Jesuit Investigator Explains Rejection of Necedah Visions,”Madison Capital Times, July 15, 1955, p. 2. According to Verna Gregory, the Biebers came to Kenosha County in 1914 and Van Hoof's education was in the Pleasant Plains School: “Necedah ‘Miracle’ Viewer Resided on Kenosha Farm,”Kenosha Evening News, August 17, 1950, p. 7.

  25. Van Hoof,Revelations and Messages, op. cit. pp. xl-xli, 316. This description of Van Hoof's early life is confirmed by her brothers, Richard and Matthias Bieber, who were interviewed at the time of the apparition on the Feast of the Assumption. They stated that “the church is her [Van Hoof's] only comfort from a hard life.” Gregory,op. cit., p. 7.

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  26. Van Hoof,Own Story, op. cit., pp. 11–12;Revelations and Messages, op. cit., pp. xxxix, 5.

  27. “Jesuit Investigator,”op. cit., p. 2.

  28. Ibid.

  29. Van Hoof,Own Story, op. cit., p. 12;Revelations and Messages, op. cit., pp. xxxix, 5.

  30. Leonard,op. cit., p. 2; “Jesuit Investigator,”op. cit., p. 2.

  31. Leonard,op. cit., p. 2.

  32. Pieza,op. cit., p. 1; Leonard,op. cit., p. 2; Frakes,op. cit., p. 1019; and Davis, R. H., “It Happened,' Is Word Given Anxious Crowd,”Milwaukee Journal, August 15, 1950, p. 1.

  33. “Jesuit Investigator,”op. cit., p. 2.

  34. Leonard,op. cit., p. 2.

  35. “Jesuit Investigator,”op. cit., p.2.

  36. op. cit., p. 420. Van Hoof seems to have felt this accusation and her lack of formal Catholic education acutely. InRevelations and Messages, she bemoaned her lack of knowledge and religious background, and argued that her initial instruction in the “True Faith” came from the Virgin Mary herself, p. 215.

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  37. Van Hoof,Revelations and Messages, op. cit. p. 316.

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  38. Van Hoof,Own Story, op. cit., p. 1.

  39. Ibid.

  40. Ibid., p. 2.

  41. Ibid., pp. 2–3.

  42. For the involvement of Godfred Van Hoof and his brothers on apparition days, see especially,Ibid., pp. 28–29, 44; and Swan,Narrative, op. cit., pp. 21–22.

  43. Van Hoof,Own Story, op. cit., p. 16.

  44. Ibid., pp. 57–58.

  45. Ibid., pp. 15–16, 19, 29, 44, 57–58; see alsoRevelations and Messages, op. cit., pp. 6–7.

  46. Davis,op. cit., p. 2.

  47. Van Hoof,Own Story, op. cit., p. 5.

  48. Ibid., p. 9.

  49. Ibid., pp. 50, 59.

  50. See descriptions in Swan,Narrative, op. cit., pp. 164–179.

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  51. Van Hoof,Own Story, op. cit., pp. 184–185; a photograph is contained in Swan,Narrative, op. cit., opposite p. 164.

  52. Van Hoof,Own Story, op. cit., p. 185; Swan,Narrative, op. cit., p. 28.

  53. A copy of the Bishop's letter is printed in Swan,Narrative, op. cit., opposite p. 29; the request of Godfred Van Hoof to have Clara Hermans present with Van Hoof during her hospitalization is printed opposite p. 30.

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  54. “Jesuit Investigator,”op. cit., p. 2.

  55. Swan,Narrative, op. cit., p. 29; for Swan's reaction to Father Heithaus's lecture, see pp. 77, 79–80.

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  56. A letter from Father Scheetz on Van Hoof's behalf is printed in Van Hoof,Revelations and Messages, op. cit., pp. xx-xxv.

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  57. Van Hoof,Own Story, op. cit., pp. 186–187.

  58. Christian, “Holy People in Peasant Europe,”op. cit., pp. 109–110.

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  59. Van Hoof,Own Story, op. cit., p. 18.

  60. Ibid., p. 13.

  61. Ibid., p. 23.

  62. Ibid.; Davis,op. cit., p. 2.

  63. Van Hoof,Own Story, op. cit., pp. 44–45.

  64. Ibid., p. 24.

  65. Ibid., pp. 64–67.

  66. Riordan,op. cit., p. 1; “Lame and Halt Suffer and Pray,”Milwaukee Sentinel, August 16, 1950, p. 7; Leonard,op. cit., p. 2; Price, Jo-Ann, “Catholics Jam ‘Vision’ Rites,”Milwaukee Journal, August 15, 1950, p. 3; House, C., “Hottest August 15 in 14 Years ‘Burns’ Necedah,”Milwaukee Sentinel, August 16, 1950, p. 5.

  67. Davis,op. cit., p. 1.

  68. “Mrs. Van Hoof meets Crowd Composed, Without Strain,”Milwaukee Sentinel, August 15, 1950, p. 5.

  69. Leonard, R. H., “Necedah Is Booming on ‘Vision Day’ Eve,”Milwaukee Journal, August 14, 1950, pp. 1, 2.

  70. Davis, op.cit., pp. 1, 2.

  71. op. cit., p. 404–405 and note 3, pp. 415–417.

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  72. “Bishop BansMilwaukee Sentinel, August 10, 1950, p. 8; for ‘Vision’ Mass, Catholics Warned,”Milwaukee Journal, August 10, 1950, p. 8; Van Hoof,Own Story, op. cit., pp. 25; Kselman and Avella,op. cit., pp. 416–417.

  73. “Church Aide Skeptical of Necedah Vision,”Milwaukee Sentinel, August 17, 1950, pp. 1, 3; see also, “‘No Vision Miracles,’ Catholic Diocese Says,”Milwaukee Journal, August 16, 1950, p. 3.

  74. Gustafson, P. E., “Priest Says There Was No Necedah Apparition,”Milwaukee Sentinel, August 16, 1950, p. 7.

  75. Price,op. cit., p. 3.

  76. Van Hoof,Own Story, op. cit., p. 42; a copy of the photograph is printed on the following page.

  77. Ibid., p. 27; Davis,op. cit., p. 2; Price,op. cit., p. 3.

  78. Van Hoof,Own Story, op. cit., pp. 3, 31, 47.

  79. Swan,Narrative, op. cit., p. 3.

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  80. Pieza,op. cit., p. 1. Van Hoof claimed to have received several messages about Father Lengowski. See especiallyOwn Story, op. cit., pp. 9, 10, 14, 19, 32, 48, 59.

  81. “Church Aide Skeptical of Necedah Vision,”op. cit., p. 3.

  82. Van Hoof,Own Story, op. cit., pp. 38–41.

  83. Ibid., pp. 47, 58; Swan,Narrative, op. cit., p. 16.

  84. Van Hoof,Own Story, op. cit., pp. 32, 48, 67;Revelations and Messages, op. cit., p. 214; Swan,Narrative, op. cit., p. 12.

  85. Van Hoof,Own Story, op. cit., pp. 15–16.

  86. Ibid., pp. 29–32. 36–38.

  87. Ibid., pp. 24–26; Swan,Narrative, op. cit., pp. 3–11.

  88. Swan,Narrative, op. cit., p. 12.

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  89. Van Hoof,Own Story, op. cit., p. 43.

  90. Ibid., p. 3.

  91. Ibid., p. 5.

  92. Ibid., pp. 19–20.

  93. Ibid., pp. 7, 32; and inRevelations and Messages, op. cit., pp. 213, 314, Van Hoof stated that while Godfred was understanding, she sometimes wondered what he really thought.

  94. Van Hoof,Own Story, op. cit., p. 8.

  95. Ibid., p. 12.

  96. Ibid., pp. 29–31.

  97. Ibid., pp. 43, 48.

  98. op. cit., p. 421; Swan noted that he even expected the condemnation of the cult issued by the Bishop in 1955 as a necessary prelude to recognition,Narrative, op. cit., p. 75.

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  99. Van Hoof,Own Story, op. cit., pp. 7–8.

  100. Ibid., p. 20.

  101. Ibid., pp. 32, 67. Van Hoof characterized the priests whom she consulted for guidance as more confused and fearful than she herself, and criticized some of their advice as out of touch with the contemporary situation. She also attributed some of the persecution she experienced as resulting from the anger some priests felt when she turned down their requests to be her spiritual director,Revelations and Messages, op. cit., p. 214.

  102. Van Hoof,Own Story, op. cit., pp. 7–8; see also reiterations of this advice on p. 50.

  103. Ibid., pp. 32, 179–180.

  104. Ibid., pp. 177–183;Revelations and Messages, op. cit., pp. 215–216.

  105. See, for example, Van Hoof,Revelations and Messages, op. cit. p. 303. Swan includes Van Hoof's visions of Russian submarines menacing the United States in Vol. III ofMy Work with Necedah. Necedah, For My God and My Country, 1959. Swan summarized these visions in Vol. IV ofMy Work with Necedah. Necedah, For My God and My Country, 1959, pp. 201–218. See also comments of Michael Carroll,op. cit., pp. 139–140.

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  106. See, for example, Van Hoof,Revelations and Messages, op. cit. pp. 27–28, 67, 76–77, 81, 84.

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  107. Van Hoof reported that in 1956 the Virgin Mary revealed to her (Van Hoof) that she had appeared to George Washington and revealed to him that America would suffer “five sieges.” Van Hoof believed that America was then undergoing the fifth (and worst) siege, and that the “power mad agents of Satan” controlled most of the countries of the world. Only by following the requests of God and the Virgin could people expect to be saved,Revelations and Messages, op. cit., pp. 155–156. Vols. III and IV ofMy Work with Necedah,op. cit., present a topical organization of themes presented in the messages reported by Van Hoof.

  108. “Jesuit Investigator,”op. cit., p. 2; Kselman and Avella,op. cit., p. 420.

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  1. University of Kansas, Lawrence, Kansas

    Sandra L. Zimdars-Swartz Ph.D. (Associate Professor of Religious Studies)

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  1. Sandra L. Zimdars-Swartz Ph.D.
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Support for this article was provided by the General Research Fund of the University of Kansas.

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Zimdars-Swartz, S.L. Religious experience and public cult: The case of Mary Ann Van Hoof. J Relig Health 28, 36–57 (1989). https://doi.org/10.1007/BF00987502

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