In August 1969, I packed my meager possessions and with a heartfelt goodbye left the University of Wisconsin--Madison. My years in graduate school included many rewarding and memorable experiences at the University Catholic Center, where I was active in the liturgical reform movement inspired by the Second Vatican Council.

    Like most Catholics, I followed the developments of Vatican II, 1962-1965, from afar reading reports in newspapers and magazines. The council, a series of sessions in Rome led first by Pope John XXIII and then, after his death, by Pope Paul VI, was attended by bishops from all over the world. Vatican II led to important documents and a spirit of reform and renewal that swept away much of the religious culture that I had known all my life. Changes were made in Catholic theology, philosophy, liturgy, vestments, altars, and music. Most importantly, the church began to timidly move away from the hierarchical model of governance in favor of a Vatican II-inspired concept: the People of God.

    Journeying to northern Minnesota, I began teaching at the University of Minnesota Duluth. Imbued with the spirit of Vatican II, I was naturally drawn to Duluth's charismatic bishop, Paul Francis Anderson, who strove to implement the ideas and spirit of the council. My contacts with the bishop were limited--sermons, meetings of a diocesan history committee and a memorable day of bicycling along the famed North Shore of Lake Superior. My interest in studying Anderson was later sparked by the contagious enthusiasm of Monsignor George Schroeder and exposure to some of the bishop's papers when I was writing an historical piece on his predecessor, Bishop Francis J. Schenk.

    Bishop Anderson and his efforts to renew the church in Duluth and beyond can best be understood by using a new approach to the study of the American Catholic experience. David J. O'Brien, Loyola Professor of Roman Catholic Studies at the College of the Holy Cross, suggests that the history of the American church be retold as a story of liberation. "Families once poor and on the margins, exploited workers in mines and factories, immigrants in squalid tenements, over three or four generations moved up and moved in." He points out that "if liberation has to do with overcoming economic insecurity and dependence, lack of education, cultural marginalization, and political powerlessness, then this is a liberation story." For O'Brien, "the question now is: 'liberation for what?' Perhaps it always was."

    How does one answer O'Brien's telling question? Perhaps the best way is to study and reflect on the lives of American Catholics such as Paul Anderson who have been effective witnesses to Gospel values. Bishop Anderson offered a strong vision of what can be achieved by taking seriously the ideas and spirit of Vatican II. He called for a change of heart and mind leading to renewal based on the council's vision of the church as the People of God; this included expanded roles for women, lay ministry, personal and spiritual growth, and a strong commitment to social justice.

    Reading Anderson's papers was indeed a privilege and I wish to thank Father Patrick J. Moran for all his help as I examined the rich collection of newspapers, letters, sermons, talks and personal journals housed in the Archives of the Diocese of Duluth. Father Moran also shared his own valuable insights into Anderson's character and contributions. Chancellor Jerome Klein of the Diocese of Sioux Falls facilitated my work with Sioux Falls collections.

    I am grateful to the following who formally or informally shared their memories of Bishop Anderson; Rev. Mr. H.L. (Chico) Anderson, Father James Crossman, Donna Effinger, Father John Whitney Evans, Sister Helen Giesen, O.S.B., Jon Helstrom, Professor Delores Leckey, Bishop Raymond Lucker, Sister Mary Paul Ludwig, O.S.B., Monsignor Patrick McDowell, Monsignor John McEneaney, P.A., Sister Mary Charles McGough, O.S.B., Monsignor Bernard Popesh, Father Richard Rice, S.J., Mrs. Robert J. Rich, Archbishop John R. Roach, Monsignor Gregory Schaeffer, Father James W. Scheuer, and Monsignor George Schroeder.

    Sisters Giesen and Ludwig also shared their recordings of Bishop Anderson's talks. In addition to providing invaluable information, the tapes enabled me to once again listen to the bishop's ideas and stories in his own voice. Sister Mary Charles has a rich collection of the bishop's paintings. Through her efforts, his artistic contributions have been preserved.

    Bishop Anderson believed to the very core of his being that the church was the People of God. He strove with all his energy to foster a change of heart and mind leading to a renewed church, a powerful witness to the risen Lord. It is my hope that this reflection on his life and ministry will contribute to keeping alive his message of love and hope.