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- [woman] When do we want it?
- [crowd] Now.

- [woman] What do we want?
- [crowd] Justice.

- When do we want it?
- Now.

- What do we want?
- Justice.

- When do we want it?
- Now

- What do we want?
- Justice.

- When do we want it?
- Now.

- What do we want?
- Justice.

- When do we want it?
- Now.

- What do we want?
- Justice.

- When do we want it?
- Now.

- What do we want?
- Justice.

- When do we want it?
- Now.

Can you smell the pot?

- Can you smell the pot?
- Yes, I can.

A Jewish Filipino family. Whoo!

A Jewish Filipino. I'm Filipino.

- [man] Are you?
- He's a Jew-lipino.

[laughter]

We belong
to Immaculate Heart community.

So we're still active,
working for justice.

[woman speaking]

- Right.
- We do. We do. We were nuns.

- [man] Really?
- I joined to be a nun.

Wow.

And we were sisters
of the Immaculate Heart.

And then we got into trouble
with the bishop.

[man] Hollywood, California.

Home of a religious order
which keeps making headlines.

[Anita] The sisters of the
Immaculate Heart are a group of people

who want very much
to serve people today

and who want to make
themselves relevant.

The settlement of
the dispute probably points

to the direction in
which the church

will go towards modernization
of its religion.

[Helen] I chose this life
a long time ago.

I thought it was a good life,
but times have moved on,

which I see very clearly.

[man] There are those who
are afraid the nuns' rebellion is

going to spread
and seriously undermine

the authority
of the Catholic Church.

There's a sense in which we
have always been in trouble.

[laughs]

[Corita] People are often
frightened that one little change

is going to lead to many others.

And that they are
certainly right.

But changing is
what keeps one growing.

[woman] They do take vows.

Poverty, chastity,
and obedience,

and they are destroying
all three of those vows.

The cardinal feels
that they are moving

out of safe Christianity.

[man] If the Immaculate Heart
sisters get their way

it would just
open Pandora's box.

[woman] We did what
we thought was right.

We did it because
we thought it was just.

[church bells ring]

[man] For a century, the sisters
of the Immaculate Heart of Mary

taught the young in Los Angeles.

Their convent was
a spiritual oasis

in the religious desert
of Hollywood.

[all singing hymns]

But today
this cloistered order is

the subject of a fierce debate
that reaches from California,

across America, to the inner
sanctums of the Vatican.

Probably many of you are
wondering just what are those

Immaculate Heart sisters up to.

[man] Sister Anita Caspary,
Mother General of the convent,

who openly defied His Eminence
the Archbishop of Los Angeles.

He just couldn't see
what we were doing

or why we were doing it.

It seemed wrong to him.

[man] The big gun is James
Francis, Cardinal McIntyre,

Archbishop of Los Angeles.

The sisters of
the Immaculate Heart

are a threat to the church
as he has helped to build it.

[Clement] Cardinal McIntyre
was shaped, formed,

and anointed into a church
that was authoritarian.

He felt that if you opposed him

you were opposing the church
and you were doing something

that would hurt the church
or that was ungodly.

[man speaking]

Well, I would hope
that I'm gentle, too,

and unfit for violence. Um...

[Sheila] When I met Anita,
I was struck by two things.

Anita always managed
to stay calm

and she was always able
to say something wise.

Conflict was not something
that she would have ever

initiated out of anger.

But a part of wisdom is to know

when to stand your ground.

["Sure of Love" playing]

♪ Sure, so sure ♪

♪ So sure ♪

♪ Of love ♪

[Sheila] One of the things
to say about that

period from early in the
20th century, up to the '60s,

for women, it was a very,
very patriarchal time.

Your coffee, sir.

- Thanks, beautiful.
- You're welcome.

[Sheila] So if marriage really
wasn't your thing,

staying home and looking after
the kids really wasn't something that

you were looking forward to,

in that environment, many young

independently-minded women
joined women's religious orders

'cause this was a way out.

One, it was a way
of getting an education.

The proposal of marriage and
so forth did not appeal to me

that much.

My dad,
with his family of girls,

he really thought of women
as being in careers

and being able to make
their own way.

So I went
to Immaculate Heart College.

I immediately felt that's
where I really belong,

where I would feel at home.

[Pat] The college faculty
were so human.

They would accept a Coke
or a little bag of potato chips

when you'd offer it to them.

So they struck me
as more modern.

They were contemporary,
and that attracted me.

[Anita] It was there that I think
I really felt strongly my own

calling to become a nun.

I really wanted to become
something like these women.

They were so different.

Full of life, energy, vitality.

But I didn't think about
the practical part of what did

one do to become a nun.

[man] Fresh, eager young faces.

Who among this group will
be God's career women?

[church bell rings]

[Anita] First,
we were postulates,

studying to enter
religious life.

It was kind of strange to me.

Our lives were so surrounded
and so small.

I had hoped that we might go
more deeply into some of

the great spiritual writers,
but we were not allowed that.

We had to memorize
what was called

the Catechism of the Vows.

And that was very dull
and very hard going.

[Helene] After six months in
preparation, there was a mass,

and so we all
dressed up like brides.

Wearing the bridal gown
is a way of symbolizing that

you are going to be quote,
"married to Christ."

The priest blessed the habits...

and then we dressed in
the habit and came back in.

And that's also when,
if we were changing names,

they gave us,
you will be known in religion

as sister so-and-so.

[Anita] My name which was
given to me by my mentor

was Sister Humiliata.

Sister Mary Humiliata,

I insisted on, to give it
some humanity.

But she decided that was a
good way to personify for me

the virtue of humility, which I
guess she thought I needed. [laughs]

[Ruth] We realized pretty
soon that there were

elements in religious life
that really were, you know,

not too rational.

- [church bell rings]
- The bell rang

and we all went to mass
at the same time.

We were not supposed
to speak in the convent

unless it was
a matter of charity.

It was what we called
the day silence.

[Pat] Many of us read
a book called Asylums

about mental institutions.
And when we read it,

we began to realize that
the same kinds of restrictions

that were put on people in
mental institutions were also

the kinds of rules
that controlled our lives.

I'd spent long hours on my
knees, long hours learning

how to keep dust off
the library books

and learning how to care for
elegant, old hardwood floors.

I perceived myself to be
really advancing in holiness.

[Pat] My superior insisted
that the youngest person

at the dining table eat whatever

was left on the platters.

So if somebody didn't eat
their poached egg

then I had to eat two.

I gained 15 pounds.

The minor rules
and the infinitesimal

attention to detail in every
part of our lives was meant,

I think, to make us simply obey.

[Clement] It was
a patriarchal church,

and salvation came through
a rigid obedience,

and it was promoted through
an oppressive guilt.

That's how the American church
was built.

[man] The great
Basilica of Saint Peter's,

home of world Catholicism,
towers majestically

over the papal guards
in full dress uniform.

The ceremony of elevation
proceeds in all its solemnity,

and Cardinal McIntyre advances
to the throne to receive

the highest honor
a grateful church can bestow.

He is now officially
Francis Cardinal McIntyre.

The priests in New York were
said to have been very happy

when McIntyre came to Los
Angeles because they thought

they were gonna have it
easy when he left.

Because he was, he was tough.

I mean, he wanted something
done, he'd ask you to do it,

he wanted it done yesterday.

[Clement] He was rigid
about everything.

I mean, he wore a hat.

I was his secretary,
I had to wear a hat.

I hated wearing a hat.

[man] His brilliant financial
mind and experience,

gained before
he entered the priesthood,

has been brought to bear
in the parishes

and dioceses in
which he has served.

He now leaves to Los Angeles.

[Francis] Cardinal McIntyre
was very powerful in those days.

All the big shots in the city
and the politicians

would court him.

♪ The best things in life
are free ♪

Not into theology much, now.
He's a businessman.

♪ I need money ♪

He was a runner on Wall Street
before he was a priest

and he knew Wall Street
inside and out.

[Anita] Financially,
he was certainly a big help

to the church in Los Angeles.

As a builder.

♪ But your love don't
pay my bills ♪

♪ I need money ♪

- ♪ That's what I want ♪
- ♪ That's what I want ♪

[Clement] He came here in 1948,

when southern California was
exploding after the war.

[Francis] So, naturally,
the Catholic people here

wanted more schools.

We have in our pool, few
schools today in this country.

Six million children.

And that's why I am standing
up for true religion in our schools.

[applause]

[Pat] He was called
the Educational Cardinal

and built,
I don't know how many schools.

[Ruth] It felt like a new
school was opening

in Los Angeles every week.

Who was going to teach
in those schools?

We sisters.

[Francis] The McIntyre sisters
were the largest community

staffing our schools.

[Anita] In a church school, the
Cardinal had authority over that school.

It wasn't our school just
because we taught there.

Those were his schools.

And so, the pressure was
put on communities to staff

the schools beyond what was
right, educationally.

I think Cardinal McIntyre viewed
women, at least nuns in this

diocese, as coolie labor
for his schools.

♪ Hey, sister Hey, sister ♪

♪ Could you come
a little closer? ♪

[Francis] McIntyre was a
genius, financial genius,

because he realized that
the greatest cost in almost

everything is your salaries.

You must remember
that in those days nuns,

they didn't get
much of a salary.

[woman] We've taught for free.

No Social Security,
no pension, no salary.

We used to say the nuns took
the vow of poverty and we kept it.

[Pat] So, the first day
of school arrived

and I brought my class up to
the classroom and I thought,

"Oh, my God, what do
I do with all these kids?"

Eighty three sixth
and seventh graders.

My first class was 80 kids.
[laughs]

I don't know to this day how
many students I had.

Maybe 70, maybe 80.

The door would open and the priest
would shove a couple more kids in.

And I didn't have the skills
that would have helped to do

the kind of job that should
have been done.

I mean, I didn't have a
college degree at that point,

let alone a teaching credential.

[Ruth] The idea was
you put on a habit,

you are teaching the kids.
Your habit teaches them.

For the majority of us,
we were teaching

and then gradually
got our college education,

going to classes on Saturday
for a very long time.

On the other hand,
you don't need a vast degree

sometimes to teach third grade.

You need a bunch
of common sense.

There were legions of young
nuns in classrooms where

all they felt was defeat.

I mean, all the stories
about bad nuns

I think come out of that period.

[child howls]

[indistinct chatter]

[Anita] Cardinal McIntyre
wanted everything

under his authority,
directly under his authority,

but Immaculate Heart College
was our school, we owned it.

So we had much more
freedom there.

[woman] Immaculate
Heart College,

a college which promises
its students you will become

part of the tidal wave
of exploration

and never be the same.

[Pat] I was very happy when
I got an assignment to teach

at the college.

It's obvious, I think,
that anyone who teaches

or works in a college has
much more freedom,

you know, in many ways
than one who teaches

in the other part
of the structure.

[Lenore] Unlike the sisters
who taught in the elementary

and high schools,

those of us who taught in the
college went on to get our PhDs.

So, the college was
an exciting place to be,

which made teaching
really fun. Really fun.

We were able to be
part of the world

and in tune
with the issues of the day.

[Dorothy] The college was so
centrally located, it was on the same

grounds as the Motherhouse,
which was the main convent.

So, the things the college
put on in the way of artistic

productions, plays, lectures,
art exhibits.

People from the whole order could,
if they wanted to, come to these.

Free is a singing word,
shouting word,

and it grows in sound
as you say it.

Kind of spreads around
when you live it.

[Mary] The college always
provided an alternative education.

But it was the years '63 to '70

where everything was popping.

[cheering]

["Daydream" playing]

♪ Daydream ♪

♪ I fell asleep amid
the flowers ♪

♪ For a couple of hours ♪

♪ On a beautiful day ♪

The Immaculate Heart College
was alive with highly-trained,

very bright,
professionally-ambitious women.

We would like to be able to say

that a women's college is freer.

[woman] This was a time when
very few women

received a college degree.

The nuns who were college faculty
had more degrees among them

than all the priests in the
Archdiocese of Los Angeles.

[woman] A political science
class discusses disarmament.

Nothing could not be discussed.

We were encouraged
to be experimental.

Very famous people
came to campus

because they had heard about us.

Like Buckminster Fuller,
Charles and Ray Eames,

Jane Fonda and Tom Hayden.

Each department seemed
to be really flourishing.

The music department
with the trio was traveling

all over the United States
and giving concerts.

There was a telegram,
would we consider recording

the Schubert Trio in B flat
for Capitol Records?

The English department was
publishing its own books.

The science people were getting

government grants
to do research.

The drama department was
bringing in directors

from England and Ireland
to do plays with our students.

Of course, by that time
the biggest excitement

and publicity was centered
around the art department,

where Corita
was doing her serigraphs.

[Mickey] I think that what drove
Corita to become an artist was

the circumstance
that she found herself in.

She was part of a community,
and she needed to make

a contribution
to that community.

And this is what came
naturally to her.

In the early days, especially,
I was trying to make quote,

"religious art" that would be not quite
as repulsive as what was around. [laughs]

The work that Corita did was
dealing with religious subjects

in a very unusual way.

So, this piece is representative
of Corita's earlier work.

It's called At Cana of Galilee.

Corita's early work
is very biblical,

very much the product of
someone who is exploring spirituality.

The usual classical pictures
of Mary and the saints

and Jesus were totally
different in her eyes.

The negative reaction from the
archdioceses happened right away.

[Marian] The cardinal
couldn't stand Corita's art.

His idea of a Christmas card was

the child Jesus in the
manger with the shepherds,

and Corita's idea of
a Christmas card was a splash

of red, black, blue, green,
or gold, and calligraphy.

They were very, very nice
cards, we thought.

Well, the cardinal didn't,

but then he had no idea
what was good art.

There are letters from the
Archdiocese asking Corita

not to depict the holy family because
it was disturbing to parishioners.

So, she is kind of forced
to move into the direction

that she moved into with her work,
where she was using a lot more text

and she was using figures
because she was forbidden

from depicting
the holy family, specifically.

The '60s were a time
when people were saying,

"Open up your minds
to what's going on."

And the college was very
much part of that world.

But this was a very
conservative Catholic community

in southern California,

to the degree
that good Catholics

were not sending their daughters
to Immaculate Heart College

because they felt it
was a little dangerous.

So, at a certain point, the cardinal
started censoring the faculty.

[Francis] The problem with
Immaculate Heart College was that it was

very difficult for many
Catholics to endure

because the one thing
people hate is change.

It's very ordinary
for churches and schools

who are Catholic to celebrate
a day in May in honor of Mary.

[Marian] Mary's Day had
been a very formal occasion.

The students all wore
cap and gown

and carried white lilies.
It was quite dreadful.

I guess it was
the first year that

I was president of the college.

Corita herself came along
and said...

And she said, "Isn't
Mary's Day kind of trite

and traditional, and not
utilizing all of our talents?"

And I said, "Well, yeah,
probably that's so.

Are you willing to plan
something better?"

Well, this Mary's Day, I guess
you could say that about all

Mary's Day, that we begin by,

we tried to in the art
department to make things

which will give the campus
a different look.

We would try to have
a theme each year,

and in those years especially,
I think there was

so much happening that it was
usually a social justice theme

underlying it.

Mary's Day was lots of fun.

I loved, you know, getting
those flowers around my habit

and doing
the dance on the lawn and...

I thought it was the kind
of celebration that churches

ought to have regularly.

We did all these things
to visually represent how Mary

was seen by the people
at the college,

which was as an inspiration
to all things good and holy.

It was picked up very quickly by
the newspapers and magazines.

That, of course,
drew much criticism

from the cardinal's office.

[gasps] They thought it
was blasphemous.

[foreboding music playing]

The cardinal talked about Mary's
Day being a scandalous thing.

Offensive to the faithful,

It wasn't his cup of
tea, shall we say. [laughs]

And he kept saying
that our alumni

were complaining to him.

And that's quite possible.

There were some very
conservative alumni.

But he had something in
for Corita, so the fact that

she was involved in the
planning of it didn't help.

Clouds were gathering
over that congregation.

I mean, that cardinal was not
gonna put up with those uppity women.

The Immaculate Heart sisters,
and all of these new ideas,

all became irritants to his
perception of what should be

and what ought to be.

[woman] And then
the following summer,

Corita developed these
series of her prints.

That series was received
publicly like wildfire.

[man] The one that drove him
berserk was that one of Mary.

"She scrawled across it, " Mary,

the juiciest tomato
of them all." [laughing]

Well, at that point,
he had had enough.

The most dramatic moment
of Cardinal McIntyre's

disapproval was he had announced
that he was coming to visit us.

The general counsel was having
its meeting and the cardinal

came in upon it and told us
that we were becoming

much too modern, that we would
have to follow what he said.

He scared me most when he said,

"If this goes on, I shall
have to close the college."

At the end of
the conversation he said,

"You will suffer for this."

[church bell rings]

[Clement] He was afraid.

He was afraid for the church.

Because the whole issue
was caught in the middle

of a much, much larger contest.

I think that we have to trace
our entire movement

back to our precedent
breaking event, Vatican II.

There came about a period of
profound discovery in our church.

First of all, I think it was a
discovery of the modern world.

[man] The Vatican Ecumenical
Council.

This is only the second
in 400 years.

The council's immediate aim is to make church
laws more compatible with modern times.

[man 2] The council produced
16 documents designed

to modernize the role of
the church in world affairs.

All the decrees of Vatican II
brought enormous change

to the culture of the church.

For instance, the mass changed
to be set in the local language

instead of in Latin.

And in the pre-Vatican II days
there was this whole thing

about women's blood
being polluting.

And so, women were not
allowed into the sanctuary.

But, you suddenly had women
serving in the area around the altar.

That sent shockwaves.

- Depends on what the question is.
- [all laughing]

[Pat] Cardinal McIntyre had been
at the Second Vatican Council.

We think he voted against every
single document that was passed.

There would only be about 11
votes against these beautiful

documents and we was sure
his was one of them. [laughs]

That was a hard transition.

And I don't think that
Cardinal McIntyre,

people of his generation,
were reasonably prepared

for the radical nature
of the change.

[Clement] People were polarized.

The church was polarized.

I'm really not happy
with the change.

It's very distracting, these new
modern methods they have for mass.

I think the church has
a right to change.

There can be no change
in the divine institution

and constitution of the church.

[Helen] In the face of all
that was going on in the world,

we were in danger of becoming
somewhat irrelevant

and of taking the easy way.

Do what you're told.
Don't rock the boat.

And, uh, clearly we were
in a boat that

needed desperately to be rocked.

At the Immaculate
Heart community

we were hanging on every word
that came out of Vatican II.

For us, it was
a very big deal, because it

gave an official framework
now with which to do the kinds

of things that we were already
doing at the college.

One of the first Second
Vatican Council documents

that we read was the decree of
appropriate renewal of religious life.

[laughter]

Vatican II encouraged us to
experiment with new ways of living.

Almost immediately we began
to issue questionnaires

to our 540 members and to
form commissions to talk about

the chief issues
in religious life.

Testing, one, two... [speaking]

[Frances] The changes
that we were discussing

were very encouraging because I
found that the old convent structure

so oppressive that
I didn't want to continue.

Adult women ought to
be able to decide

what time they go to bed,

when they pray, and how
many times, and no hierarchy

should be involved in making
those decisions for us.

[all laughing]

[Marian] There were just, what
I suppose many people would

think trivial things, that we
no longer had to observe.

And it gave you
a sense of freedom.

[Pat] One of my favorite second
Vatican Council documents

is on the church in
the modern world.

It just starts off by saying
we should make the joys

and the anxieties and
sufferings of all people our own.

[woman speaking]

Are we religious in the Roman
Catholic Church comfortably

isolated from all of the petty
burdens placed upon mankind?

With urban renewal and protests,

with the war in Vietnam
and the cause of peace.

Can we make a contribution?

[Patrice] I like this title.

"Love trumps hate."

There I am in the corner.

Yeah.

That's right during the march.

Taking a rest. Taking a break.

I get teary-eyed just thinking
about all the different things

you know, that terrible kind of
hatred that built up in people.

Yelling and screaming with their
little kids next to 'em calling me things.

I've never been
called a whore. [chuckles]

You know, I heard that name
I don't know how many times.

It was the first time
I was afraid of white people.

I was scared to death
of the police

and I was scared to death
of every white man

that was driving a car
behind us.

But that's when I realized
this is how the people

had to live day after day.

The cause of justice
is more important

and that always
stuck in my mind.

No matter what may have to
happen, you have to let go. Yeah.

It was hard.

It was also a real spiritual
awakening to what

it means to really say
you care for your neighbor.

♪ We shall overcome ♪

♪ We shall overcome ♪

♪ Someday ♪

When Cardinal McIntyre saw my
name in the Los Angeles Times,

he called Sister Anita and wanted
to know who gave her permission

to go to Selma, Alabama.

[laughs]

♪ And now we've got
a revolution ♪

[Sheila] One of the things
you have to remember is

the Immaculate Heart sisters

were part of
this youth rebellion.

The leaders might have been in
their 40s and 50s,

but their enthusiastic followers

were these young nuns.

[Dorothy] The '60s were a time
of civil rights

and incipient women's movement
and rock 'n' roll and so on.

So all these things were

in the culture
that we were breathing.

I offered the college as a
site for a number of programs

critical of the Vietnam War.

[woman] There was a big
peace march here in Los Angeles

and I remember the nuns in
the school were marching with us

down Wilshire Boulevard.

These ladies were kick-ass
and kind of subversive.

I used to demonstrate
for the farmworkers.

[chanting indistinctly]

The farmworkers had
called for a great boycott

because of the terrible
conditions.

♪ If I have to swim the ocean ♪

Yes. [laughs]

A lot of times.

♪ It's not as simple
as talking jive ♪

If you really believe
something is wrong, then

it's important to put
your body on the line.

So, as we started to talk
about how should

we be in the modern world,
our own labor issues came up.

We said that should
not be the way

people are introduced
to being a nun.

I mean, that has nothing to do
with God or religion

or the church.

That has to do with bad
management.

[man] When did you first begin
to have reservations

and doubts about the kind of

formal ritual of life
in this convent?

So, when I began to get
the long line of sisters

coming in for personal advice,

and to understand how
the institutionalization

of the whole system had been
a dehumanizing one.

When I began to see people
trying to be free of all these things,

then I kind of got

a burning desire
to free everyone.

["Along Comes Mary" playing]

[woman] We realized
that our labor problem

was at the root of
everything else.

Well, after Vatican II,
the order had

an official approach to deal
with these issues.

♪ Every time I think that
I'm the only one who's lonely ♪

♪ Someone calls on me ♪

We had these meetings,

and people complained about
the conditions of their jobs,

overcrowded classrooms,
sleep deprived,

and the worst of all
was they weren't trained.

[speaking]

♪ And then along comes Mary ♪

♪ And does she want to set
them free, and let them see reality ♪

♪ from where she got her name ♪

Then we began saying, all
right, we have to stand up

and say this is what we will do,

and this is what we won't do.

Classroom size.

Sure, public schools
say twenty-something.

Well, we can go up
to maybe, you know, 40.

But 72?

And we had to be allowed
to go to college first,

at least two years.

[speaking]

[laughter]

I have this at home.
I love that.

"Passion is the very
fact of God and man."

Hello, Ray.

Hello. How are you?

- I'm good.
- Good to see you.

What are you doing?

I am sorting some prints.

[Lenore] Is there anything we
could just use to march with?

[Ray] Yeah.

This is really pertinent.

"The rights of all
men are diminished

- "when the rights of one man are threatened."
- Uh-huh.

You know,
I think Corita really wanted,

especially during the mid-'60s
wanted to bring as much

positivity as she could
to things.

And really talked about how
she wanted things to be

beautiful and joyful
and I don't think the anger

came in until a little bit
later for her.

It seemed like more late-'60s
that there was a little bit

more of an edge to her messages.

But by that time she'd been
through everything

with the cardinal, and so,
to me, that makes sense.

What's an example of
the anger or the edge?

Um, like, the ones that are
the heroes and she-roes.

It's all representative
of her style of work,

but you have a piece
like The American Sampler,

where she's making this
intense criticism of Vietnam.

Or the putting together the
Vietcong and the slave ship.

The messages that she
is delivering in these pieces

are America is doing
something morally wrong,

so the difference between
that and God is Bread,

and Love Your Brother, seems
like she's kind of like,

she flipped a switch
at some point.

♪ People try to put her down ♪

[Anita] Cardinal McIntyre,

he wanted everything
that Corita did,

that she created,
to be supervised

by a group of parish priests,

which would have been
impossible for Corita

and would have caused a good
deal of laughter, really.

The way she took things like
that was always as a joke.

It didn't mean anything to her.

You know, she would
just not do it.

[no audio]

The negative attention
that she was getting

from the Archdiocese just
fueled the fire and just really kept

the snowball of her fame
and her recognition going.

Corita's work was being sold.

It was on the covers
of magazines.

She was having exhibits
all over the world.

She was on the Christmas
issue of Newsweek magazine,

as the literal cover girl
for the modern nun.

[man] As she was becoming
more and more famed,

she was also becoming braver.

I suppose that
if you're devious enough,

I think you can work
it to your own end.

To your own end.

Yes, I think sister Corita
has given us

the sense that nothing
need be taboo.

[woman] Corita was fortunate to
be one of a dynamic group of women.

They were highly educated
women who were tasting freedom

and liking the taste.

Is it thought to
be a characteristic

of nuns that they should
have pride?

[gasps] Oh, no. Not at all.

Humility is considered really
the basic virtue

of the so-called religious virtues
or virtues of the religious life.

- But, see-- - [man] You
don't agree with that, do you?

Well, I do,
if you define humility

rather carefully as truth.

And in that comes a very
simple acknowledgment

of what you are and what
you are supposed to do.

But if you think of humility
as a kind of cloak,

of kind of subservience,
conformity, that looks good,

but it's very easy to look
humble and not be at all.

How does one judge humility,
you know?

I mean, how do you measure it?

Um, which people
really are humble?

It's hard to say.

[man] In keeping with the
modernization of Catholic liturgy

and ecumenical thought,
the tradition-bound

dress of nuns is being
altered radically.

The official document that
came out of Vatican II said,

"experiment in stages."

And then after a few years,
good scientific method,

you re-examine them again.

So, as all the little changes
and experiments continued,

we began to see more

and more discussion
on the issue of the habit.

Why dressing as
a medieval woman dresses

would make one
more Christian, more holy?

It's hard now to figure out.

We have to drive cars,
we have to board planes.

We have to do all
kinds of things

that make this out of place.

[Pat speaking]

[man] Until recently, the nuns
had no personal possessions

and no money.

Now they are given $20 a month
to dress as modern women.

Did you look at the 14s down
here or did you just look at the 12s?

I think we only looked at 12s.

Let's go down this way, then.

[woman] It wasn't universal
at first.

Certain groups would try
this and try that.

And then it was to be voted on.

[Anita] Somehow now with the
changing into contemporary clothing,

the habit has become
a symbol of a whole system

of uniformity and conformity

in which we no longer believe
as we did before.

I personally would find it
very difficult to return.

[man] How long is it since
you've worn the habit?

Since last October, which I
guess is about six months, isn't it?

[man] And now that you've got
your habit on again,

do you really feel exactly
the same dressed like that

as you do
in your ordinary clothes?

No.

I never realized that
till just now, I don't think,

but no, I don't.

That experience with him,
just in a few minutes...

was a lesson for me because I
had actually argued against changing

the habit in the beginning
of the whole thing.

I thought it was
a kind of silly issue.

[man] Does anybody here feel that it's
a pity that they've removed the habit?

Well, I know that
having a woman in some

kind of dress from completely
another period automatically

does put up a barrier.

In this way,
you know that they are people.

They are now people.

[man] I find you completely
different.

I find my response to you
totally different now.

And I've seen you
and talked to you

in your civilian clothes.

I would want to ask you what
you mean by totally different?

I feel a certain kind of...

uh, an awareness of the fact
that you won't ever be able

to agree with any point of view

that I may hold on
any serious subject

that will always be modified
by the odor of sanctity.

And secondly, that I have got
to censor my speech,

my activities,
and the way I express things

so as not to put you
in an awkward position.

- Abstinence.
- [all laughing]

[Lenore] On the one hand,
it was an exciting time,

but there were also some sisters
who did not approve of the changes.

It was pretty scary,
because we knew that among us

there was the sabotage
of our plans.

[Pat] Gatherings of a small group
were being held in our own premises.

The two people who led
that group, Sister Joanne,

and Sister Eileen,
were hypocrites.

Excuse me,
but they were hypocrites.

[Marian] They said what they
wanted was to restore the original

religious spirit in the
community, which struck me

as being rather strange,
because they didn't always turn up

for prayers
when the rest of us did.

[Rita] Sister Eileen kept
Cardinal McIntyre

totally in touch
with what was happening.

I know she did.

Because she would tell us the
different things that she was telling him.

They were like little spies
inside the community that

reported all the little changes

and experiments to the cardinal.

She had him around
her little finger

and he called her
his little angel.

And I mean, it's just "blech."

It's like having
an enemy within your camp.

They just decided, I guess,
that there would be a conflict,

which there was.

[man clears throat]

[man] Do you know why your
community is being investigated?

The cardinal decided on
a new method of bringing,

um, correction
into the community.

And that was by sending
a group of priests

to interrogate
every sister about

what she thought of the way
the community was going.

[man] Don't you think
it will take

too much time to fix your hair if
you were to change your habit?

[man 2] Is the rule of silence
being kept?

[man 3] Where will
all of this experimentation

lead your community?

Each of us were interviewed several
times by different representatives.

I prefer not to go
into the details

because they are really
rather embarrassing.

[man] Do you think
the sisters' sex life

is affected by reading novels?

[man 2] Do you know how
pornographic Ulysses is?

[man 3] Do you want to look like
a floozy on Hollywood Boulevard?

[Anita] And then they relayed
the message back to the cardinal

that our community
was moving too fast

and that we were very much
determined on our progression.

By the time we came to 1967,

we had an assembly
for the community

as a whole to vote
for all the changes

that we had been introducing.

[speaking]

Everybody had been studying
the issues and we were quite

well-prepared for this assembly.

I had trepidation
only, you know,

for politically
what might happen to us.

We knew Cardinal McIntyre
had told us very early that

unless we stopped our course
of making changes

that we would pay dearly.

[Anita] Yeah.

[Lenore] My feeling was that
those in authority in the Archdiocese

were intrusive and unjust.

And that as women religious,

we could determine
our own destiny.

[woman] It was time to just
take the bull by the horns

and vote for all the changes.

- [gavel banging]
- [woman speaking]

[women speaking]

[gavel banging]

♪ You told me once
I have a rebel heart ♪

- [woman] All in favor?
- [women] Aye.

♪ I don't know if that's true ♪

♪ But I believe you saw
something in me ♪

♪ That lives inside ♪

[woman] Proposal 27.

I remember making the
motion on the floor that we make

the wearing of
the habit voluntary.

And it passed.

♪ I don't know what it is ♪

♪ That makes me run ♪

♪ That makes me want
to shout at everything ♪

♪ That I have done ♪

So out of that year's assembly
came what are essentially

our decrees on the spirit
in which we govern ourselves.

I was aware that something
great was happening.

The ground was beginning
to break underneath.

If you look back on it now,
I feel it's really a marvelous,

incredible statement of women.

♪ Because of my rebel heart ♪

♪ Is it all because ♪

♪ Of my rebel heart? ♪

[woman] It must have been a
terrible shock for the cardinal.

Because he'd never come up
against anything like this before.

[man speaking]

[man] It would appear
the action of the chapter

presents to the Archdiocese
of Los Angeles an ultimatum.

Our policy as stated
is that we wish sisters

teaching in our parochial
schools to wear a uniform habit

that is immediately recognizable
as the garb of a woman

dedicated to the service
of God in religion.

They were expected
to wear a habit in teaching

because they'd always
worn a habit.

[man] It is evident
therefore that the decision

rests with your community.

[Anita] Changing clothes
should not make one fit or not fit

to teach at a school.

So why is that
so important to him?

It was important to him

because the habit signified
that we belonged to the church

and therefore we belonged
under his authority also.

We just knew that nothing we
would do or explain would ever

make sense to him.

[woman] Your eminence,
we did not close our ears

to your request
for reconsideration.

We struggled, however,
to find some way in which

your authority and our
autonomy might be reconciled.

At this time
we conclude reluctantly

that we are indeed
at an impasse.

Sincerely in Christ,
the IHM sisters.

[man] My dear Mother Humiliata,

in the presence of your seeming
attitude to ignore this feature,

we shall proceed to arrange
for the withdrawal

of your community
from our schools.

This was like a bombshell.

[Marian] I couldn't believe it.

And some people took it,
I think, very hard.

He fired us from the schools,
and that's a whole

lot of schools
and a whole lot of people.

Two hundred some people.

For him, our leaving
the schools was not good,

because he had to fill
all the positions

in the schools that we left.

[Rosa] That was my class.

From six years of age on,

I wanted to be with
the Immaculate Heart sisters.

So, I went
to Queen of Angels Elementary

and Queen of Angels High School.

During the time of the changes
in their group.

There.

They helped me to expand
what I knew about the world

and to think critically,

to question authority.

I think that that was
a very important thing for...

for young women of color
to be able to absorb.

[man] This Catholic high school

in downtown Los Angeles
will be closed for lack of staff

when the sisters of the Immaculate
Heart leave the classrooms.

The school specializes in giving
chances to children from racial minorities.

[Rosa] It was easier, I guess,
to close that school down,

than to close down another
place where there were people

with more resources.

[man speaking]

- No. Not at all.
- No. Not at all.

Yes, I know those girls.

Although it does hurt us,
and it hurts us very deeply.

We welcome it in a way,

because we know
that this change has been...

It's been a long time coming,
and we need it.

When I was there, we had books
that were falling apart in our hands,

and they were very outdated.

And the classes were crowded,

fifty kids plus to one teacher.

And many times that teacher
was fresh out of high school herself.

We're still willing to do it
because we know that

the sisters are a very small
part of a large movement

that has to take place
and is going to take place.

These girls were demonstrating
in front of the Chancery Office

to ask the cardinal
to leave our school open.

They said that he met with them

but he had nothing
to say to them

except, "May God have
mercy on your soul,"

and sent them on their way,
and they came down in tears

because the school was gonna
be closed no matter what.

I downright hated the cardinal
for several years.

I would say that that whole
incident taught me that

the church could manipulate
words and human lives.

But I'm not the only one
that got hurt by an institution.

After we were fired from
the schools, I went to Rome,

to the Vatican, and presented
our case against the cardinal.

[Mary] Other communities
were very supportive.

They were right behind us.

You know, I was mobbed by
various sisters of various communities.

"Tell us, what's the latest?
What's happening?"

And then, in November of 1967,
we were sent notice

from Rome that they were
sending a priest to us.

This priest visited.
His name was Father Gallagher.

And when he came,

we were immediately struck
by his lack of friendliness

and we knew that he was
going to be very critical of us.

After some months, he sent what
became a rather historical document,

the famous Four Points.

This document was shaking,
because it became widely publicized.

It was not just a letter
destined solely for us

as Immaculate Heart sisters,

it was a letter
to the whole United States,

every sister
in the United States.

By order of Rome, these
were the points to be followed.

[woman speaking]

[Anita] It said we had to
follow the same prayer schedule

for everybody at the same time.

In other words, every sister
was to be a teacher.

We were to follow the
regulations of the cardinal.

He was the boss.

Wear a uniform habit.

The sisters were shaken that
an outside force could tell us

what to do.

When the Immaculate Heart
situation occurred,

it was necessary then to set out
guidelines which would influence

the other religious
communities of women.

The Immaculate Heart sisters
really set the tone for a lot

of other nuns, and that
was really the big problem.

Um, because the, um...

You know...

They drifted away from authority

and then you're really
in trouble.

[church bell rings]

[woman] After that, the
cardinal requested from Rome

a team of bishops who
were going to come and see

whether they could convince us
to do what we were told to do.

We were all invited down
to the old convent parlor.

We were all sitting around
the parlor.

There were questions
and answers back and forth.

So, what these bishops
told us to do

was to just really pretend.

To say that we had a habit,
but don't wear it.

Just leave it in the closet.

Say that we had a uniform
schedule of prayers,

but don't follow it.

I mean, why should we lie?

Why should we pretend
something that wasn't true?

To suggest those ways of going
about it was just...

It was just too much.

[Anita] We said
we did not feel that this

was in line with the present
way we were thinking,

so the bishop said that if we
were going to rebel against

the Four Points
or not follow them

that we could not
be accounted real sisters.

That meant that we were
faced with the possibility of

giving up the vows which we
had pronounced years before.

[Mary] At that point, Corita
raised her hand and she said,

"I have one question.

What would Jesus say?"

One of them went... [mouths]

With his mouth and he was
quite taken aback by that.

They told us, well,
we should make up our minds

and announce
our decision to Rome.

[Ann] It was hard.

They didn't want us to change.

They didn't want us to change.

They couldn't figure out why
we are making such a fuss about,

well, just hang the habit
in the closet.

But it wasn't just the habit.

It was a lot of things.

If you can imagine going
into the classroom and trying

to teach fifth grade science
when you have no idea

what the fifth-grade science,
except what the book tells you.

- [all chuckling] - And we just
felt that we were doing something

that we believed in
for the good of our community

and for the good of the church.

We relished the whole idea of,
if we are going to move ahead,

we are moving ahead.

We are not gonna be
old-fashioned nuns anymore.

And once you start changing...

you don't put the genie
back in the bottle.

You can't go back.

- [woman 1] Yes.
- [woman 2] Yes.

You know, we fought
for three years, in the press,

in Rome, everywhere we could.

And then the decision came
down, you either have to obey

the cardinal
or you cannot be nuns.

We had a huge meeting.

TV cameras were outside
and newspaper reporters.

One of the crucial disputes
over modernization

of the Catholic Church
has centered here

at the Immaculate Heart
convent in Hollywood.

They nuns will now be polled
to see how they will divide up.

Sister Eileen got up and cried.

She could cry very easily.

And she cried and said
something like,

"There are many sisters
who want to stay with me"

and want to have the kind
of religious life

"they entered the community for."

And then, I remember
Anita herself

at that meeting said...

"This decision has come
to us as a community."

What that means in the
plan of God, I do not know.

[woman] I have felt for some
time that the IHMs

are being asked to read the
signs of the times, to forge ahead,

to begin with enthusiasm to
work at a community of hope.

It is possible that such a group

will have to ask for
dispensation from public vows.

Our decrees pledge us to an
unending search for personhood,

vigilant and constant concern with
the destructive forces in our society,

a willingness
to welcome diversity,

not merely to tolerate it,
and a condemnation

with the clarity of Christ of
the primary evil, hypocrisy,

especially religious hypocrisy.

With confidence and peace...

I will carry out
what I think is my duty.

"It's up to you to make a
conscientious personal decision."

They sent out a paper
and you had,

I don't know, maybe two or
three weeks to make up your mind

before you sent
the paper back in.

It was not an easy decision.

It wasn't change
I objected to, but,

I knew it was a choice between
having vows and not having vows.

And I wanted to live

a vow of life,
so I did not sign.

Some of them said they believed
everything that we were doing,

but they couldn't bring
themselves to sign the paper.

And...

That was really very moving.

This was a community
that I'd given my life to,

it was the work
I'd given my life to,

and I saw it breaking apart.

I had friends who simply
left around that time.

I remember walking down
the driveway

and we were all talking about
what was going to happen

and Corita said to me that she
was going on a sabbatical in Boston.

[man speaking]

- Mm-hmm. Mm-hmm.
- Okay, yeah.

- Um...
- I was shocked when Corita didn't come back.

[man] She left not only the
order, she left the church.

She was scandalized by
what had gone on

and what was done to her
and the others.

I think she really thought that the
church did not deserve our devotion.

We did take vows, poverty,
chastity, and obedience.

But there came a point
where conscience said...

we will not be dictated to or
shaped by a power that oppresses.

[woman] I heard someone
comment about us earlier, and by us,

I mean the sisters, but it wasn't
so important that we survived,

but that we should
survive with style.

And that if you
couldn't do it with style,

it would be better
not to survive.

[Patrice] I remember sitting
at the table

and, um, reading it
over and over.

And I kept saying,
"Hey, I've got to sign this.

[chuckles] This is it."

You know?

And yet, you know, how sad
that this has to happen,

but I signed it.

Should I address you
as Sister Kelley,

or President Kelley today?

Well, Sister Kelley is
appropriate I think, still.

How do you think the
Roman Catholic community

in Los Angeles
will react to this?

Mixed.

I think, a number of lay Catholics
would like it to stay the way it was.

Everything else is moving,
why can't the sisters at least

stand still and give us
some indication of stability?

Well, I do think that's
the way to be stable anymore.

[Mary] We didn't know how
many sisters would sign

the dispensations of vows.

But as it turned out,
you know, hundreds did.

[group singing]

[man] 315 of the 400
sisters moved out

of the formal structure

of the Roman Catholic Church
to establish a secular group.

Nearly the whole community
dispensed from their vows

and they were going
to still form a new community.

That was something
totally novel.

♪ Turning down sorrow ♪

We decided that we would
become a lay community,

devoted to the works
of religion,

following all the changes that
we had made in the '67 assembly.

You left the church.

No, it doesn't mean
we left the church.

We are still Roman Catholics,

but we left the formal
structure of religious life.

That means you are no longer,
in effect then, nuns.

That's correct.

[Karol] They look pretty good,
don't they?

Look at them, some of them
have hairdos even.

- Mm-hmm.
- Here's Mary Mark, the musician.

Yeah. Anita, right?

- Yeah.
- [man] Now, were you in this picture?

No. I came the next year.

- Oh, okay.
- Yeah.

[Karol] You can imagine
how challenging

it might have been in
the early '70s

as the community started
tiptoeing into this world.

♪ You've come a long way, baby ♪

♪ To get where
you've got to today ♪

[Sheila] By 1970, although women
had gained certain basic freedoms,

they still had a much worse
deal of it.

Susan, I just went
over the bills.

[Sheila] You know, like,
you can get credit.

If they went out
to buy a washing machine,

the husband had to sign for it.

Boy, here's real emancipation
from old-fashioned chores.

It was a huge step
no longer to be nuns.

And we didn't fit into
any category.

[Ruth] Anita was very smart.

She advised
all our institutions,

like the high school
and the college,

to incorporate separately,

so that the church
couldn't acquire our property.

[Sheila] They were able
to keep their property

like the Immaculate Heart
College and High School,

Which I think perhaps surprised
McIntyre [laughs] when he found out.

[Pat] I was teaching at
the college,

so a lot of the things didn't
really affect me too much.

But for all the sisters
that were kicked out

of the parochial school
convents,

and had to scramble to get
a job, to find a place to live,

to get a car if they needed it
for transportation,

I think they're the ones
who experienced the most pain.

[Lucille] I was a teacher,

and we were put out
of the school convents.

People were literally told
to leave the convents.

They had nowhere to go.

I'm 48 years old,
I didn't have one cent.

It was a very difficult time.

I mean, we had nothing,
you know.

We were scrambling
to make financial arrangements

and doing all the things that I would
imagine a divorced person does.

I think the things
that saved us was that

there were so many of us
in it together.

[Karol] In a sense, the challenges
that the community was facing

fed our change.

We were impelled
to find our feet.

We were moving out into
smaller clusters of houses

where three or four or five
IHMs were living together.

Whoever had a TV
with the biggest living room,

everybody gathered
and watched TV.

[commentator]
Passed the ball for UCLA.

And some of them were
interested in football or basketball.

And it just struck me, of
course, they're real women.

We were finding work
appropriate to our training

and also to what
we were moved to do.

[man] Sister Rita Rose Grillo
runs the house

where four young girls on parole

can learn to live
in a family setting.

[woman] For the first time,
I was asked,

what would you like to do?

Do you feel in your heart
you may have caused

damage to the image
of the church?

No, I would think
that really we have made

a contribution in opening up
a new kind of community,

which, in effect, may revive
religious life,

which is having a pretty
hard struggle right now.

[church bells ring]

[choir singing]

[Sheila] After 1968, there was
this period of reaction

to the reforms that came
out of Vatican II.

The Vatican was
very afraid of dissent

getting out of control.

♪ Open your heart to the Lord ♪

The nuns' rebellion may spread

to other religious communities.

I like the changes.

I feel happier.

I'm scared to death,
but it's worth it.

Definitively, the period
of renewal was over.

[chanting in Latin]

And since that time, the numbers
of nuns have significantly declined.

There is this general sense
that the church has

just stood still, but of course,

you can't really stand still,

you either change or you
become part of the problem.

[Cardinal McIntyre] With a
heart full of gratitude and affection,

I surrender
my official position.

[Clement] Cardinal McIntyre
retired in January 1970.

[man] Has the recent controversy

surrounding the Archdiocese

had anything to do
with your retirement?

Absolutely none.

[Clement] I think his tragic
contest with the Immaculate Hearts

was his greatest mistake.

He devastated an entire
community of dedicated,

holy women, where it could
have been negotiated.

It was a costly decision, I'm
sure both for him and for us.

I wish I had the kind of
confidence in what heaven

is going to be like
that some of my friends have,

and to know that I will
have a chance

to shake Cardinal McIntyre's
hand without kissing his ring.

"And saying, " What really was
going through your mind then?

"Do you think it all worked out?"

[Doris] There are about 20
of us who live here.

Everyone you see is somebody
who stood their ground,

stood her ground.

All of us lived through
this whole period of time.

-Uh, today is my anniversary, and
so 60 years ago today -Oh, wow.

I entered the Immaculate
Heart community.

- I lived with you in Santa Barbara.
- Joann and I lived together.

For a lifetime I've met some
wonderful people, not here, but...

[laughter]

I'm just kidding.

[gentle piano music playing]

When we formed the new
community, many people said,

"We'll give it five years,
you know,

and then it will fall apart."

[woman] Hopefully all kinds of people
could be members of the community.

Why not have men members?
Why not have married couples?

[man] Mr. and Mrs. Nelson
Small have applied for membership

in the Immaculate Heart
community.

We started welcoming Christians of
other faiths besides Roman Catholic.

[woman] We want to leave
ourselves as open as we can.

And if it can't work, I think
it's just a sign that

it's bad times for the world.

[man] This is the day of
the last graduation.

Immaculate Heart College
is closing.

Women students were being siphoned
off by co-educational institutions.

So economics killed us
in the end.

[exclaims]

Even though the college closed,

the high school stayed open

and the community
continued to grow.

Stop the death penalty.

Reform the prisons.

[all chanting] United,
we'll never be defeated.

[crowd applauding]

[Rosa] I had wanted to join
the sisters,

but it was at a time when the
sisters pretty much disbanded

and became the community.

Quite frankly, I ended up just
getting married and having children.

But I saw that these children
are gonna go on their way

and I need my life.

And by that time, the
community was more established

and I was able to get in.

[slow music playing]

[all clapping]

[indistinct chatter]

[Karol] About half of the community
now are people who have been

with the community
the whole time.

And the other half joined
the community after 1970.

We work to be a reflection
on Mary because how the church

sees Mary impacts
how the world sees women.

[all] ♪ Salve Regina Mater... ♪

Women in the church are still
struggling for equality,

so we are fortunate that we
have ordained women priests

as part of our
Immaculate Heart community.

[all] Our Father who art in
heaven, hallowed be thy name.

The Immaculate Heart
sisters taught me

you must follow your conscience.

Even if it goes against what
the pope himself has to say.

If every woman who is
theologically educated leaves

the Catholic Church,
who will call it to change?

[all] All glory and honor is
yours, for ever and ever. Amen.

The movement is a movement.
By definition it keeps going.

- [indistinct chatter]
- Hi, how are you?

[all applauding]

- [woman speaking]
- Yes.

Yes.

- [woman] Absolutely.
- [all clapping]

I was an intern for the
Corita Art Center this summer.

- Yeah.
- But I'm also an Immaculate Heart alum.

So, we're long-time fans.

[Corita] I think that's one of
the best things

that's happening in the world

is the fact that we're realizing

more deeply that awful things
are happening in the world.

Because we all know
what happens to things

that are buried under the rug.

They don't just stay there,
they get worse.

[Patrice] I get teary-eyed
just thinking about recent

awful things that happened.

I remember I burst into tears
when I was watching it on the TV.

And that just brought back
a lot of memories.

And I kept saying,
"God, it hasn't changed much."

But when you bring the
horrible things up to view,

then you have people who say,
"Let's do something about it."

And they start to do it."

[Pat] It's not just a gender
issue for me,

because I see
the interconnection between

sexism, racism, ageism,

homophobia, colonialism.

All of those forms
of domination are interlinked.

If our survival is
to be truly stylish,

the cautions are to
be interjected.

It is a plea for protest
not without anger,

but without hatred or contempt.

Protest exercised
through ridicule,

no matter how effective,
seems to me

to be sowing the seeds
of backlash and new hatred.

Here, at least, today at least,

our protests ought to be
celebrated in joy.

Such protest with joy has the power
to transform all who are party to it.

It was the genesis of an egalitarian
spirit that moved these women.

It's easier to see that now.

If you fit in,
you are not a prophet.

They didn't fit in.

[Helen] The passion
for justice still drives us.

May it even until
the end of time.

["Secret Sister"
by Rufus Wainwright playing]

♪ Another day begins ♪

♪ Another flower blooms
How you doin'? ♪

♪ Secret sister ♪

♪ Another perfect sun ♪

♪ Another fallen star
What you thinkin'? ♪

♪ Secret sister ♪

♪ The galaxy is wide ♪

♪ And I still cannot hide
from the roses ♪

♪ My desire ♪

♪ We're stepping on
the streets ♪

♪ We're stepping on
the streets ♪

- ♪ And all the people's eyes ♪
- ♪ And all the people's eyes ♪

♪ All we can do is meet ♪

♪ I'll make... small ♪

♪ Secret sister ♪

♪ Secret sister ♪

♪ Secret sister ♪

♪ The grass is always green ♪

♪ Beneath your simple shoes
take me with you ♪

♪ Secret sister ♪

♪ I used to think the world ♪

♪ A sweet and lovely place ♪

♪ When you couldn't ♪

♪ From the shadow ♪

♪ But now the waves have won ♪

♪ And the fires are come
back to the valley ♪

♪ Oh, the Immaculate
Conception ♪

♪ We're stepping
on the streets ♪

- ♪ In all the people's eyes ♪
- ♪ In all the people's eyes ♪

♪ And all you can do is meet ♪

♪ And all we can do is meet ♪

♪ I'll make
her in the suffering smile ♪

♪ Let's go down in the midst ♪

♪ You're covered in my hand ♪

♪ Where we shall go and meet ♪

♪ Where we shall go and meet ♪

♪ I'll meet her
in this troubled land ♪

♪ Secret sister ♪

♪ Over troubled land ♪

♪ Secret sister ♪

♪ Over troubled land ♪