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disappear in pragmatic compromises in the everyday lives of most religious people, but they stand in the center of fundamentalist thought and are subject to continual actualization and dramatization. The effects of this dramatized Manichaeism are evident primarily in the 62 Protestant Fundamentalism representation of the enemy, in the self-perception of the movement, and in the categorical perception of society's crisis. The enemies of Protestant fundamentalism, whether liberal theolo- gians or German beer brewers, proponents of the Social Gospel or bootleggers

minor offender compared to some of Oakland’s other Orthodox “wine rabbis,” who, unlike Paper, sold mostly to non- Jews.* One rabbi, who made deliveries from a horse- drawn “laundry wagon,” included among his c o s m o p o l i t a n s224 * In Oakland, as in other cities, “Orthodox bootlegging” was considered scandalous by Reform leaders. Temple Sinai’s Rabbi Rudolph Coffee used grape juice rather than wine to avoid even the suggestion of impropriety. customers a few influential Irish politicians,123 which kept the police far from his door. The repeal of Prohibition

), close to the Mexican border. Texas was the locus of don Pedrito's healing ministry after he crossed the border in 1 8 8 1 . As the mythology goes, he was born in Guadalajara, Mexico, and first visited Texas as a laborer delivering bootleg whiskey to a wealthy "Mexican" ranch for the feast of Saint John the Baptist, cel- ebrated on 24 June. He later returned to Texas to make his home there. Before this, there is no record of his life. Don Pedrito migrated to Texas after he realized his healing gift at the age of fifty-two. According to one hagiographer, He had