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GOOD OR BAD FOR DEMOCRACY?

of the architectonic resisters sought to create in these remade church buildings” (230). These difficulties notwithstanding, Seitz deserves credit for what he has accomplished. He has provided keenly insightful portraits of the vigilers and has given readers a thorough account of the crisis that erupted in Boston over the closure announcements. In the winter of 2004, Archbishop O’Malley admitted: “At times, I ask God to call me home and let someone else finish this job, but I keep waking up in the morning to face another day of reconfiguration” (145). After reading No Closure, one can well understand why O’Malley and so many other Boston Catholics have found the “reconfiguration” process so terribly painful.