Thematische Bibliographien / Sisters of Charity of Jesus and Mary

Auswahl der wissenschaftlichen Literatur zum Thema „Sisters of Charity of Jesus and Mary“

Autor: Grafiati

Veröffentlicht am 27. Juli 2024

Zuletzt aktualisiert am 28. Juli 2024

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Zeitschriftenartikel zum Thema "Sisters of Charity of Jesus and Mary"

Sullivan, Mary C. „Catherine McAuley’s Theological and Literary Debt to Alonso Rodriguez: the ‘Spirit of the Institute’ Parallels“. Recusant History 20, Nr. 1 (Mai 1990): 81–105. http://dx.doi.org/10.1017/s0034193200006142.

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In the early development of their spiritual and theological roots, the Sisters of Mercy are indebted to many Irish diocesan priests and to many religious orders active in Dublin and the surrounding area during the early nineteenth century, especially to those most supportive of Catherine McAuley and the first Sisters of Mercy prior to and following the founding of the Institute of Mercy in Baggot Street in 1831. Among the religious orders, the Carmelite Fathers on Clarendon Street, the Presentation Sisters on George’s Hill, the Dominican Fathers at Carlow College, the Irish Sisters of Charity (in the person of their founder, Mary Aikenhead), the Poor Clares, and the Irish Christian Brothers come immediately to mind. The theological debt of Catherine McAuley (1778–1841) and the Sisters of Mercy to the Society of Jesus, however, is fundamental and quite specific. The subsequent historical affiliations of the Sisters of Mercy with members of the Society of Jesus and the frequent consultations which many congregations of Sisters of Mercy have had, and continue to have, with various Jesuit advisers and spiritual directors have their earliest exemplar in the remarkably close association of Catherine McAuley with the classical religious writings of the well-known sixteenth-century Spanish Jesuit theologian, Alonso Rodriguez (1526–1616). This intellectual relationship is suggested by much in Catherine’s thought and writing, but, for the purpose of this article, most notably in the remarkable parallels that exist between Catherine’s only long essay and Rodriguez’s early seventeenth-century essay on the same general theme.

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Machalski, Jędrzej. „Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła“. Annales Missiologici Posnanienses, Nr. 25 (31.12.2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.

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Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).

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Szczepańczyk, Wiktoria Renata. „Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia“. Textus et Studia, Nr. 4(28) (10.02.2022): 85–100. http://dx.doi.org/10.15633/tes.07404.

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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church.

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Prothro, James B. „Semper Virgo? A Biblical Review of a Debated Dogma“. Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, Nr. 1 (Februar 2019): 78–97. http://dx.doi.org/10.1177/1063851219829935.

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The traditional and still widespread dogma that Mary remained a virgin both before and after Jesus’s birth is today widely believed explicitly to contradict the New Testament, which appears to speak unambiguously of Jesus having “brothers and sisters.” If held strongly, this view can incline some who hold the dogma to doubt Scripture, and can incline others who reject the dogma to think the Church Fathers willfully ignored Scripture. However, the view that Jesus’ siblings are Mary’s children is a face-value reading that rests on several assumptions that should be checked, and traditional positions are not without basis. This article reviews the question of Jesus’ “brothers and sisters” from an exegetical and historical perspective, demonstrating the warrant of the traditional claim, and concludes with reflections from patristic testimony to address theological objections often lodged against the dogma

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Pochwat, Józef. „Obraz Maryi u św. Hieronima w jego "Komentarzu do Ewangelii według św. Mateusza"“. Vox Patrum 57 (15.06.2012): 505–19. http://dx.doi.org/10.31743/vp.4149.

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According to St Jerome (347-420) there is an unbreakable link between Mary and life, as well as the plans of Jesus Christ, the Son of God. She is chosen by God for the role that he has assigned her. St Jerome presents Mary as a woman and a virgin. He shows the fatherhood of God in relation to Jesus and excludes the physical fatherhood of Joseph. While giving to Mary the task that is beyond human abilities, God provides help in the person of a righteous man to be her husband and the foster father of His Son, Jesus. Jerome also shows God’s concern for the dignity of marriage and the family, in their natural dimension (the union between a man and a woman only). Basing this on the Scripture and the way of expression in Hebrew, he rejects the hypothesis of the brothers and sisters of Jesus. St. Jerome knows very well the results of Scripture research as well as other writings - Apocrypha. He rejects the opinions of the Marcionites and the Manicheans. He stresses the reality of the incarnation of Jesus, the Son of God and emphasizes the virginity of Mary. In modern times, the Commentary on the gospel according to Mathew by St Jerome invites us to a deeper reflection on engagement, marriage and virginity, maternity and paternity as well as trust in God and confidence between spouses.

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Ann M. Harrington BVM. „Sisters of Charity of the Blessed Virgin Mary: The Philadelphia Connection 1833–1843“. U.S. Catholic Historian 27, Nr. 4 (2009): 17–30. http://dx.doi.org/10.1353/cht.0.0023.

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McGahan, Elizabeth W. „Charity Alive: Sisters of Charity of Saint Vincent de Paul, Halifax, 1950-1980 by Sister Mary Olga McKenna“. Catholic Historical Review 85, Nr. 3 (1999): 487–88. http://dx.doi.org/10.1353/cat.1999.0205.

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Kerr, Derek. „Mother Mary Aikenhead, the Irish Sisters of Charity and Our Lady’s Hospice for the Dying“. American Journal of Hospice and Palliative Medicine® 10, Nr. 3 (Mai 1993): 13–20. http://dx.doi.org/10.1177/104990919301000306.

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McGuinness, Margaret M. „Expanding Horizons: Sisters of Charity of the Blessed Virgin Mary 1919–1943 by Ann M. Harrington“. Catholic Historical Review 102, Nr. 1 (2016): 195–96. http://dx.doi.org/10.1353/cat.2016.0033.

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M, Selvakumar, und Mahalakshmi M. „Biblical Principles in Christian Tamil Literature“. International Research Journal of Tamil 4, S-19 (10.12.2022): 84–91. http://dx.doi.org/10.34256/irjt224s1914.

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Human beings’ life is running around these words live, virtue, non-violence, support, warmth and mercy. Their lives are improving only because they know the meaning of these words. There are many books and epics, all of them emphasize moral teachings and its characteristics. The history of each book is also published by the writers. Accordingly, the Bhagavad Gita is the holy book for Hinduism, the Quran is the holy book for Islam and Holy Bible for Christianity. The Holy Bible is not only the basis of Christian life but also the basis of many Christian Tamil literatures. The Holy Bible has embraced all the life principles of life in the lives of Saint Mary, the mother of Jesus and Saint Joseph, the father of Jesus. The Holy Bible consists of two parts, the Old and the New Testament. In the Old Testament the life and death of Jesus are recorded. New Testament is about the history of Jesus’s life, his deeds of charity, love and his teachings. The article examines the Christian Tamil literatures that were written after the Bible.

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Dissertationen zum Thema "Sisters of Charity of Jesus and Mary"

Kang, Jinhee. „Understanding of mission and ministry in the Korean context for the Sisters of Congregation of Jesus“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Rükgauer-Flusche, Margarete. „Methode zur Bestimmung der Spurenelementversorgung : Untersuchung bei Patienten mit Diabetes mellitus /“. Stuttgart : Ibidem, 2000. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009127343&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Riley, Rachel Katherine Daack Ogren Christine A. „BVM Catholic schools and teachers a nineteenth-century U.S. school system /“. 2009. http://ir.uiowa.edu/etd/230/.

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Bücher zum Thema "Sisters of Charity of Jesus and Mary"

Peter, Gonzales. Mother Mary Rose, foundress of the Congregation of the Holy Names of Jesus and Mary. Montreal: The Mother-House, 1997.

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Anna, Tornello Benigna. The angel of charity: Mother Maria Schininà of the Sacred Heart. [Welland, ON: Sisters of he Sacred Heart, 1988.

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Fara, Lorenzo Da. Marie Louise Angelica Clarac: April 6, 1817-June 21, 1887, foundress of the Sisters of Charity of Saint Mary. Montréal: Médiaspaul, 1999.

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Jean, Madeleine Saint. Semailles d'espoir: Un siècle d'histoire des Dominicaines de la Présentation, 1744-1849. [Blois: Éditions N.-D. de la Trinité, 1993.

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Ainsley, Claire. Eulalie Durocher: De l'histoire à l'imaginaire. Montréal: Éditions du Méridien, 1993.

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Stebner, Eleanor J. Gem: The life and work of Sister Mac, Geraldine MacNamara. Toronto, Ont: Novalis, 2001.

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Hayes, Elizabeth. The subject of my prayers: Extracts from the diary of Mother Mary Ignatius of Jesus (Elizabeth Hayes), foundress of the Missionary Franciscan Sisters of the Immaculate Conception. [S.l: s.n., 1994.

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Sisters of the Sacred Hearts of Jesus and Mary., Hrsg. Porteuses de vie en Amérique: Les Soeurs des Saints Coeurs de Jésus et de Marie depuis 1891. Joliette, Québec: Soeurs des Saints Coeurs de Jésus et de Marie, 2003.

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Laberge, Yolande. Mẹ Marie Rose: Eulalie Durocher, 1811-1849. Montréal: Lidec, 2004.

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Lynch, Realino. Inside convent walls. Iowa City, Iowa: Rudi Pub., 1994.

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Buchteile zum Thema "Sisters of Charity of Jesus and Mary"

Diefendorf, Barbara B. „Both Mary and Martha“. In From Penitence to Charity, 173–202. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195095821.003.0008.

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Abstract However powerful the contemplative model of religious life remained, it was not a life that suited all women with religious vocations. Some women, because of age or poor health, were too frail to endure the austerities imposed on nuns in such reformed orders as the Carmelites and Capucines. Others, although desiring to devote themselves in the future entirely to God, could not claim the stainless past traditionally required of brides of Christ. Still others lacked the dowry that, despite a theoretical insistence in reformed houses on considering only vocation, in practice remained necessary for women entering convents. Perhaps most important, many pious women wanted to combine Martha’s part with Mary’s. Aspiring to the sanctity of the cloistered life, they nevertheless wanted to serve with more than their prayers and to imitate Jesus in his acts of charity as much or more than in his suffering on the cross.

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Miola, Robert S. „Mary Ward“. In Early Modern Catholicism, 160–69. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0025.

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Abstract One year before Margaret Clitherow’s execution, her neighbours in York celebrated the birth of Mary Ward (1585–1645). Ward received training in the faith from strong women around her, especially her grandmother, Ursula Wright, who spent fourteen years in prison, and her cousin, Grace Babthorpe, one of Clitherow’s friends. These women created a strong community of prayer, faith, and charity. After trying several religious orders, Mary Ward in 1611 received a visionary message, ‘Take the same of the Society ‘, which she interpreted as a command to imitate the Society of Jesus in its mixing of contemplation and action.

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McCabe, Ciarán. „Roman Catholic Approaches to Begging and Alms-Giving“. In Begging, Charity and Religion in Pre-Famine Ireland, 187–217. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941572.003.0007.

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This chapter analyses distinctions in how Catholic teachings on charity and good works were understood by Catholics and Protestants, with both sides perceiving disparate moral consequences for both giver and receiver in the alms-giving transaction. The exploration of Catholic approaches to poverty, mendicancy and alms-giving are presented in two sections – the first analysing discourses, the second examining actions. Case studies are presented of the views and actions of Archbishop Daniel Murray, and Mary Aikenhead and the Religious Sisters of Charity, while the question of indiscriminate alms-giving is also considered.

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Callan, Maeve Brigid. „“The Safest City of Refuge”“. In Sacred Sisters. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch03.

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Brigid, Ireland’s only female patron saint, reveals relationships between Ireland’s indigenous traditions and its adopted Christianity as well as the power and authority available to at least some women up until the twelfth century, a time of seismic change for the island. Multiple medieval sources insist she was ordained as a bishop, a status that her successors as abbess of Kildare shared until Ireland’s ecclesiastical hierarchy was drastically revised in 1152. Several sources also show her performing a miraculous abortion for a grateful nun, a miracle several other Irish saints, all male, are recorded as performing as well, challenging conventional assumptions about Catholic sexual morality. Her status as most beloved of all Irish saints in the Middle Ages is attested throughout western Europe; despite this great devotion, or perhaps because of it, Brigid’s historicity remains elusive. Her cult is steeped in conflicting claims of competing political factions, and each locality of her devotion stamped her image with its own mark. In addition, her cult has been influenced by the cult of the Goddess Brigid. Some have rejected the saint’s historical existence entirely, seeing her purely as an euhemerized deity, a Goddess made mortal but without incarnation—a textual, archaeological, and ideological translation from one faith (Paganism) to another (Christianity). Though such a position is not entirely unwarranted, it seems more likely that the cult grew around an actual fifth- and/or sixth-century woman who dedicated her life to God, exemplified exceptional charity and devotion, and established religious communities and churches. Or she may not have been only one woman, but a composite character who incorporated the attributes and accomplishments of several early Christian women, as well as those of indigenous Goddesses and Mary, the Jewish mother of Christ. Whether she was more Goddess than woman, one woman or several, Brigid was a preeminent Christian saint, representing to the Irish important truths about what it meant to be Christian as well as representing virtues of the Irish themselves.

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„Jesus Rejected at Nazareth“. In Divine Inspiration The Life of Jesus in World Poetry, herausgegeben von Robert Atwan, George Dardess und Peggy Rosenthal, 101–4. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0021.

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Abstract He left that place and came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

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„The Raising of Lazarus“. In Divine Inspiration The Life of Jesus in World Poetry, herausgegeben von Robert Atwan, George Dardess und Peggy Rosenthal, 172–84. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0039.

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Abstract Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. So the sisters sent a message to Jesus, "Lord, he whom you love is ill." But when Jesus heard it, he said, "This illness does not lead to death; rather it is for God's glory, so that the Son of God may be glorified through it." Accordingly, though Jesus loved Martha and her sister and Lazarus, after having heard that Lazarus was ill, he stayed two days longer in the place where he was.

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Murray, Cecilia. „Dominican Monasteries“. In Preaching with Their Lives, 242–68. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823289646.003.0010.

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Dominican contemplative life came to the United States through the efforts of an American girl, Julia Crooks, and a French priest, Damien Saintourens, OP. Each founded a monastery in New Jersey, which evolved into a network of cloistered religious houses for women. As Mother Mary of Jesus, Julia made perpetual adoration of the Blessed Sacrament central to the lifestyle of her nuns, while Saintoursens dedicated his sisters to perpetual recitation of the rosary. Both networks reached peak numbers in the late 1960s, then slowly declined in the years following Vatican Council II. However, the new millennium has produced a resurrection of sorts in some houses, thus assuring the survival of a lifestyle “ever ancient, ever new.”

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