In his conclusion, Shelly makes an intriguing suggestion that the historical dynamics of New York Catholicism are driven by the intersection of the vicissitudes of the real estate market with the successive waves of Catholic immigrants. (Shelley is not interested in the African American Great Migration, arguably the most important factor in the mid-late twentieth century in shaping the history of New York's West Side, which was home, after all, to the nation's most prominent Black neighborhood.) This puts New York Catholics right in the middle of the ongoing convulsions of the city's built environment—with all its political corruption, union malfeasance, racism and violence, and street level warfare for power and position—and in the middle of the dialectical ambiguities of modernism, to evoke Marshall Berman's argument. But it also puts priests in the middle of all this, too, which requires an approach that sees these men in all the equivocalness of their lived experience. It is long past time for such a historiography.