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Black, Helen K., Susan M. Hannum, Robert L. Rubinstein, and Kate de Medeiros. "Generativity in Elderly Oblate Sisters of Providence: Table 1." Gerontologist 56, no. 3 (October 28, 2014): 559–68. http://dx.doi.org/10.1093/geront/gnu091.
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Castillo, Dennis A. "Devotion Beyond Comprehension: The Catholic Church and the 1832 Cholera Epidemic in Baltimore." U.S. Catholic Historian 42, no. 1 (January 2024): 1–24. http://dx.doi.org/10.1353/cht.2024.a919702.
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Abstract: When cholera first afflicted the United States in 1832, little was known about the disease, which caused widespread fear and panic. Thought to affect only the unhygienic, impoverished, and drunkards, the disease exposed many ugly aspects of U.S. society, particularly bigotry and racial inequities. In the 1832 epidemic in Baltimore, Catholic clergy and religious provided spiritual care and nursed the sick, including two communities of women religious: the Sisters of Charity, a Euro-American community, and the Oblate Sisters of Providence, an African-American community. These Sisters were critical in responding to the epidemic, with each losing at least one member to the disease. Despite similar sacrifices, the two communities did not receive the same acknowledgment, which is further evidence of the era's prejudices and inequalities.
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Kamuntavičienė, Vaida. "The Founding of the Convent of the Congregation of st Catherine in Krakės in the 17th Century." Lithuanian Historical Studies 22, no. 1 (January 28, 2018): 1–27. http://dx.doi.org/10.30965/25386565-02201002.
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The Warmian (Ermland) Braniewo (Braunsberg) burgher Regina Protmann founded the community of St Catherine of Alexandria the Virgin Martyr in 1571, which the Holy See confirmed as a congregation in 1602. The congregation of sisters took an oath of poverty, chastity and obedience, agreeing to serve people, to care for those who were suffering, and to educate society. The ideas of the Sisters of St Catherine reached the Diocese of Samogitia in the 17th century. Its bishop, Jerzy Tyszkiewicz (Tiškevičius), founded the Krakės (Kroki) convent in 1645. Due to political, cultural and other circumstances, the transformation of this convent into a community of the Sisters of St Catherine took longer than expected, happening only in 1689 when the papal nuncio Giaccomo Cantelmi confirmed the community based on the rule of St Catherine. This article seeks to show the foundation process, revealing the differences between the Samogitian Sisters of St Catherine and those in the Warmian bishopric.
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Dabade, Vivekanand, Navaneeth K. Marath, and Ganesh Subramanian. "The effect of inertia on the orientation dynamics of anisotropic particles in simple shear flow." Journal of Fluid Mechanics 791 (February 24, 2016): 631–703. http://dx.doi.org/10.1017/jfm.2016.14.
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It is well known that, under inertialess conditions, the orientation vector of a torque-free neutrally buoyant spheroid in an ambient simple shear flow rotates along so-called Jeffery orbits, a one-parameter family of closed orbits on the unit sphere centred around the direction of the ambient vorticity (Jeffery, Proc. R. Soc. Lond. A, vol. 102, 1922, pp. 161–179). We characterize analytically the irreversible drift in the orientation of such torque-free spheroidal particles of an arbitrary aspect ratio, across Jeffery orbits, that arises due to weak inertial effects. The analysis is valid in the limit $Re,St\ll 1$, where $Re=(\dot{{\it\gamma}}L^{2}{\it\rho}_{f})/{\it\mu}$ and $St=(\dot{{\it\gamma}}L^{2}{\it\rho}_{p})/{\it\mu}$ are the Reynolds and Stokes numbers, which, respectively, measure the importance of fluid inertial forces and particle inertia in relation to viscous forces at the particle scale. Here, $L$ is the semimajor axis of the spheroid, ${\it\rho}_{p}$ and ${\it\rho}_{f}$ are the particle and fluid densities, $\dot{{\it\gamma}}$ is the ambient shear rate, and ${\it\mu}$ is the suspending fluid viscosity. A reciprocal theorem formulation is used to obtain the contributions to the drift due to particle and fluid inertia, the latter in terms of a volume integral over the entire fluid domain. The resulting drifts in orientation at $O(Re)$ and $O(St)$ are evaluated, as a function of the particle aspect ratio, for both prolate and oblate spheroids using a vector spheroidal harmonics formalism. It is found that particle inertia, at $O(St)$, causes a prolate spheroid to drift towards an eventual tumbling motion in the flow–gradient plane. Oblate spheroids, on account of the $O(St)$ drift, move in the opposite direction, approaching a steady spinning motion about the ambient vorticity axis. The period of rotation in the spinning mode must remain unaltered to all orders in $St$. For the tumbling mode, the period remains unaltered at $O(St)$. At $O(St^{2})$, however, particle inertia speeds up the rotation of prolate spheroids. The $O(Re)$ drift due to fluid inertia drives a prolate spheroid towards a tumbling motion in the flow–gradient plane for all initial orientations and for all aspect ratios. Interestingly, for oblate spheroids, there is a bifurcation in the orientation dynamics at a critical aspect ratio of approximately 0.14. Oblate spheroids with aspect ratios greater than this critical value drift in a direction opposite to that for prolate spheroids, and eventually approach a spinning motion about the ambient vorticity axis starting from any initial orientation. For smaller aspect ratios, a pair of non-trivial repelling orbits emerge from the flow–gradient plane, and divide the unit sphere into distinct basins of orientations that asymptote to the tumbling and spinning modes. With further decrease in the aspect ratio, these repellers move away from the flow–gradient plane, eventually coalescing onto an arc of the great circle in which the gradient–vorticity plane intersects the unit sphere, in the limit of a vanishing aspect ratio. Thus, sufficiently thin oblate spheroids, similar to prolate spheroids, drift towards an eventual tumbling motion irrespective of their initial orientation. The drifts at $O(St)$ and at $O(Re)$ are combined to obtain the drift for a neutrally buoyant spheroid. The particle inertia contribution remains much smaller than the fluid inertia contribution for most aspect ratios and density ratios of order unity. As a result, the critical aspect ratio for the bifurcation in the orientation dynamics of neutrally buoyant oblate spheroids changes only slightly from its value based only on fluid inertia. The existence of Jeffery orbits implies a rheological indeterminacy, and the dependence of the suspension shear viscosity on initial conditions. For prolate spheroids and oblate spheroids of aspect ratio greater than 0.14, inclusion of inertia resolves the indeterminacy. Remarkably, the existence of the above bifurcation implies that, for a dilute suspension of oblate spheroids with aspect ratios smaller than 0.14, weak stochastic fluctuations (residual Brownian motion being analysed here as an example) play a crucial role in obtaining a shear viscosity independent of the initial orientation distribution. The inclusion of Brownian motion leads to a new smaller critical aspect ratio of approximately 0.013. For sufficiently large $Re\,Pe_{r}$, the peak in the steady-state orientation distribution shifts rapidly from the spinning- to the tumbling-mode location as the spheroid aspect ratio decreases below this critical value; here, $Pe_{r}=\dot{{\it\gamma}}/D_{r}$, with $D_{r}$ being the Brownian rotary diffusivity, so that $Re\,Pe_{r}$ measures the relative importance of inertial drift and Brownian rotary diffusion. The shear viscosity, plotted as a function of $Re\,Pe_{r}$, exhibits a sharp transition from a shear-thickening to a shear-thinning behaviour, as the oblate spheroid aspect ratio decreases below 0.013. Our results are compared in detail to earlier analytical work for limiting cases involving either nearly spherical particles or slender fibres with weak inertia, and to the results of recent numerical simulations at larger values of $Re$ and $St$.
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EHRENSCHWENDTNER, MARIE-LUISE. "Virtual Pilgrimages? Enclosure and the Practice of Piety at St Katherine's Convent, Augsburg." Journal of Ecclesiastical History 60, no. 1 (January 2009): 45–73. http://dx.doi.org/10.1017/s0022046908006027.
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For forty years, the sisters of St Katherine's, Augsburg, resisted the introduction of strict enclosure as a consequence of Dominican reform. This article examines the initial reactions of the sisters, explores the Dominican practice of enclosure and its connections with obedience, and the influence it had on the sisters' spirituality. After the community had finally accepted enclosure, they managed to gain a papal privilege granting them all the indulgences usually acquired through pilgrimage to Rome and commissioned a cycle of monumental paintings of the seven Roman pilgrim churches. Thus the sisters could ‘jump’ their convent's walls by embarking on substitute pilgrimages.
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Thompson, Margaret Susan. "Difficult Women and Dangerous Memories: Silenced, Suppressed, and Misrepresented Founders in the History of American Religious Life." American Catholic Studies 134, no. 4 (December 2023): 25–46. http://dx.doi.org/10.1353/acs.2023.a916586.
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Abstract: In this essay, I focus on examples of controversial early members of communities of women religious in the United States, particularly their founders, whose significance (and, in some case, even existence) was deliberately obscured or removed from “approved” or “authorized” congregational histories. There are numerous such examples; here, I focus on four (though others figure briefly): Theresa Maxis Duchemin (Sisters, Servants of the Immaculate Heart of Mary), St. Andrew Feltin (Sisters of Divine Providence), Margaret Anna Cusack (Sisters of St. Joseph of Peace), and Wilhelmina Bleily (Sisters of St. Mary of Oregon). In recounting and analyzing their stories, I hope to explain why so many founders (or, at least, their significance) were silenced or repudiated, even by sisters themselves, and what their “rediscovery” in the past half century or so tells us about religious renewal in the post-Vatican II era. To what extent do their experiences derive from particularized circumstances and contextual factors? To what extent do their stories collectively inform us about important kyriarchal conditions during this formative period in apostolic women’s religious life? Moreover, despite often aggressive efforts to erase their stories or to deny their contributions, why was their influence never completely eradicated? What does this tell us about “official” and “unofficial” history, particularly for what it reveals about women’s responses to patriarchy? These accounts challenge us to see beyond a prescriptive or hagiographic understanding of women’s religious life and to appreciate the complexity of its reality.
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Harris, Carolyn Suzanne. "Rappaport, The Romanov Sisters (St. Martin's Press, 2014)." Royal Studies Journal 2, no. 2 (November 10, 2015): 79. http://dx.doi.org/10.21039/rsj.v2i2.58.
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Grzybowski, Przemysław Paweł, and Katarzyna Marszałek. "Dzieło sióstr miłosierdzia w Sierocińcu im. Heinricha Dietza w Bydgoszczy. Przyczynek do historii placówki opiekuńczo-wychowawczej." Parezja. Czasopismo Forum Młodych Pedagogów przy Komitecie Nauk Pedagogicznych PAN, no. 1(17) (2022): 23–36. http://dx.doi.org/10.15290/parezja.2022.17.03.
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This article is a contribution to the history of the Heinrich Dietz orphanage in Bydgoszcz, based on biographical aspects of the history of the Sisters of Mercy from the Congregation of the Sisters of Mercy of St. Vincent de Paul in Chełmno in the years 1923-1940. The circumstances in which the Sisters of Mercy worked in the Bydgoszcz Children’s Home, studied against the background of the facilities functioning, were based on sources from the Archives of the City of Bydgoszcz, the State Archives in Bydgoszcz, the Archives of the Congregation of the Sisters of Mercy in Chełmno, and the Technical Documentation of the City of Bydgoszcz, as well as personal stories of the Sisters of Mercy who were taking care of orphaned children and carrying out educational tasks.
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Hunt, K. S. "Grahamstown's assumption convent." New Contree 17 (July 9, 2024): 4. http://dx.doi.org/10.4102/nc.v17i0.759.
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Grahamstown's Assumption Convent was the first such institution to be established in Southern Africa. It was opened in January 1850 when in response to a request from Bishop Aidan Devereux, of the Eastern Cape, Mother Marie Eugenie, the founder of the Assumption Order in Paris, sent out a party under Sister Gertrude. The beginnings were simple: a small thatched cottage accommodated the sisters while a free school, St Joseph's, was started in two convened stables. A fee-paying school, St Catherine's, was also established. Gradually the sisters involved themselves not only in education but also in all facets of communal work. Their contribution in many ways has been of inestimable value and although the Assumption Convent in Grahamstown closed down at the end of 1982 the Sisters continue to work in Grahamstown and in other centres among the young, the needy, the aged, and the infirm.
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Kamuntavičienė, Vaida. "The Branch of St. Catherine’s Sisters of Braniewo in Samogitia: the Convent of St. Catherine’s Sisters in Krakės in the 18th Century." Zapiski Historyczne lxxxiv, no. 2 (November 27, 2019): 33–56. http://dx.doi.org/10.15762/zh.2019.13.
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Sinitiere, Phillip Luke, and Diane Batts Morrow. "Persons of Color and Religious at the Same Time: The Oblate Sisters of Providence, 1828-1860." Journal of the Early Republic 23, no. 4 (2003): 633. http://dx.doi.org/10.2307/3595034.
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Deng, Jian, and C. P. Caulfield. "Horizontal locomotion of a vertically flapping oblate spheroid." Journal of Fluid Mechanics 840 (February 15, 2018): 688–708. http://dx.doi.org/10.1017/jfm.2018.62.
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We consider the self-induced motions of three-dimensional oblate spheroids of density $\unicode[STIX]{x1D70C}_{s}$ with varying aspect ratios $AR=b/c\leqslant 1$, where $b$ and $c$ are the spheroids’ centre-pole radius and centre-equator radius, respectively. Vertical motion is imposed on the spheroids such that $y_{s}(t)=A\sin (2\unicode[STIX]{x03C0}ft)$ in a fluid of density $\unicode[STIX]{x1D70C}$ and kinematic viscosity $\unicode[STIX]{x1D708}$. As in strictly two-dimensional flows, above a critical value $Re_{C}$ of the flapping Reynolds number $Re_{A}=2Afc/\unicode[STIX]{x1D708}$, the spheroid ultimately propels itself horizontally as a result of fluid–body interactions. For $Re_{A}$ sufficiently above $Re_{C}$, the spheroid rapidly settles into a terminal state of constant, unidirectional velocity, consistent with the prediction of Deng et al. (Phys. Rev. E, vol. 94, 2016, 033107) that, at sufficiently high $Re_{A}$, such oscillating spheroids manifest $m=1$ asymmetric flow, with characteristic vortical structures conducive to providing unidirectional thrust if the spheroid is free to move horizontally. The speed $U$ of propagation increases linearly with the flapping frequency, resulting in a constant Strouhal number $St(AR)=2Af/U$, characterising the locomotive performance of the oblate spheroid, somewhat larger than the equivalent $St$ for two-dimensional spheroids, demonstrating that the three-dimensional flow is less efficient at driving locomotion. $St$ decreases with increasing aspect ratio for both two-dimensional and three-dimensional flows, although the relative disparity (and hence relative inefficiency of three-dimensional motion) decreases. For flows with $Re_{A}\gtrsim Re_{C}$, we observe two distinct types of inherently three-dimensional motion for different aspect ratios. The first, associated with a disk of aspect ratio $AR=0.1$ at $Re_{A}=45$, consists of a ‘stair-step’ trajectory. This trajectory can be understood through consideration of relatively high azimuthal wavenumber instabilities of interacting vortex rings, characterised by in-phase vortical structures above and below an oscillating spheroid, recently calculated using Floquet analysis by Deng et al. (Phys. Rev. E, vol. 94, 2016, 033107). Such ‘in-phase’ instabilities arise in a relatively narrow band of $Re_{A}\gtrsim Re_{C}$, which band shifts to higher Reynolds number as the aspect ratio increases. (Indeed, for horizontally fixed spheroids with aspect ratio $AR=0.2$, Floquet analysis actually predicts stability at $Re_{A}=45$.) For such a spheroid ($AR=0.2$, $Re_{A}=45$, with sufficiently small mass ratio $m_{s}/m_{f}=\unicode[STIX]{x1D70C}_{s}V_{s}/(\unicode[STIX]{x1D70C}V_{s})$, where $V_{s}$ is the volume of the spheroid) which is free to move horizontally, the second type of three-dimensional motion is observed, initially taking the form of a ‘snaking’ trajectory with long quasi-periodic sweeping oscillations before locking into an approximately elliptical ‘orbit’, apparently manifesting a three-dimensional generalisation of the $QP_{H}$ quasi-periodic symmetry breaking discussed for sufficiently high aspect ratio two-dimensional elliptical foils in Deng & Caulfield (J. Fluid Mech., vol. 787, 2016, pp. 16–49).
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Holomidova, Mariia. "The life and ministry of s. Tarsykia Olga Pituley, III OSBM." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 18 (December 2023): 313–26. http://dx.doi.org/10.52761/2522-1558.2023.18.17.
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The article examines the biography of Sister Tarsykiia Olha Pitulei, 3rd Order of St. Basil the Great (born on October 10, 1931), wife of the priest of Ivano-Frankivsk Diocese of UGCC, Father Marian Orest Pitulei, 3rd Order of St. Basil the Great (May 17, 1936-April 14, 2001). For objective research and coverage of the biography of Sister Tarsykiia Olha, such research methods as historical-critical, chronological, prosographic, microhistorical, interviewing were used. It was analyzed on the basis of archival materials and memories of her childhood, upbringing, studies at the medical school in the town of Kalush, work as a nurse in the urban type settlement of Perehinske and the village of Yasen of Kalush district in Ivano-Frankivsk oblast, marriage, work in the town of Kalush, upbringing of three children, entry to the Third Order of Saint Basil the Great in 1979, activities during the underground period and legalization of the UGCC, at the present time.
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Gabriele Patricia Vitoria da Silva, Bruna Tereza Possamai, Gabriel da Rosa Schroeder, Nilton Paulo Vieira Junior, Enderlei Dec, and Denise Monique Dubet da Silva Mouga. "Palynological characterization of species of Verbenaceae J. St.-Hil. and Lamiaceae Martinov (Lamiales Bromhead)." Acta Biológica Catarinense 4, no. 2 (September 29, 2017): 68–76. http://dx.doi.org/10.21726/abc.v4i2.417.
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Clerodendrum splendens A. Chev., Clerodendrum x speciosum Tiej. & Binn, Clerodendrum thomsonae Balf. F., Clerodendrum ugandense L., Congea tomentosa Roxb., Duranta erecta L., Petrea volubilis L. and Petrea volubilis f. albiflora (Standl.) Standl. pollen grains were acetolyzed, photographed and measured under light microscopy and scanning electron microscopy. Values presented are averages in micrometers. Grains are monads, radially symmetrical, isopolar, large (C. ugandense, very large, C. tomentosa, small-medium and D. erecta, medium),tricolpate (P. volubilis f. albiflora, dimorphic grains with 3-4 colpus). Ambitus is circular (C. tomentosa and D. erecta, sub-circular, P. volubilis , triangular, P. volubilis f. albiflora, triangular-quadrangular). The form is oblate-spheroidal (C. splendens, C. x speciosum, C. ugandense), prolate-spheroidal (C. thomsonae), prolate (C. tomentosa), suboblate (D. erecta) and oblate (P. volubilis, P. volubilis f. albiflora). Exine thickness is in C. splendens 4,28, C. x speciosum 4,19, C. ugandense 4,33, C. thomsonae 4,18, C. tomentosa 1,4, D. erecta 1,55, P. volubilis 2,49, P. volubilis f. albiflora 2,68. Ornamentation is micro-echinate (C. splendens, C. x speciosum, C. thomsonae), echinate (C. ugandense), reticulate (C. tomentosa), psilate (D. erecta, P. volubilis, P. volubulis f. albiflora). Duranta and Petrea are close to Verbenaceae pattern, Congea to Lamiaceae and Clerodendrum loosely to Lamiaceae.
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Morrow, Diane Batts. "“Undoubtedly A Bad State Of Affairs”: The Oblate Sisters of Providence and the Josephite Fathers, 1877–1903." Journal of African American History 101, no. 3 (June 2016): 261–87. http://dx.doi.org/10.5323/jafriamerhist.101.3.0261.
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CALLAHAN, KATHRYN. "Sisters of the Holy Cross and Kearns-St. Ann’s Orphanage." Utah Historical Quarterly 78, no. 3 (July 1, 2010): 254–74. http://dx.doi.org/10.2307/45063269.
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Tinerella, Vincent P. "Secret Sisters: Women Religious under European Communism Collection at the Catholic Theological Union." Theological Librarianship 3, no. 2 (October 1, 2010): 8–15. http://dx.doi.org/10.31046/tl.v3i2.154.
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After the fall of Communism in Eastern Europe, Pope John Paul II asked Catholics around the world to assist members of the Church who had suffered under the yoke of communist oppression as a result of their commitment to Catholicism. Sr. Margaret Savoie, and Sr. Margaret Nacke, Sisters of St. Joseph, Concordia, Kansas, decided that the experiences of Catholic women in religious communities – “surviving sisters” – was an important story that needed to be documented, preserved, and made available for future generations and researchers. In 2003, Sisters Mary and Margaret began their research, recording the plight of Catholic sisters in eight countries, Bulgaria, Czech Republic, Hungary, Lithuania, Romania, Slovakia, and the Ukraine, from the rise of Stalin until the collapse of European communism. Over 200 testimonials now reside at the Paul Bechtold Library at the Catholic Theological Union in Chicago under the auspices of the library’s archivist, Dr. Kenneth O’Malley, C.P. , and their work has been made into a national and award-winning documentary film.
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Schrein, Shannon. "A Theologian's Call." Horizons 46, no. 2 (December 2019): 355–62. http://dx.doi.org/10.1017/hor.2019.58.
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“Theology is Taught by God, Teaches of God and Leads to God.”(Theologia a Deo docetur, Deum docet, et ad Deum ducit)—Thomas AquinasIn 1972, I was twenty-two years old and had recently made my first vows with the Sisters of St. Francis. The sisters gave me a New American Bible; I had never before owned a Bible, and I promptly put it in my storage trunk for the move to my new mission to teach fifth grade in Minneapolis. Once I arrived, the Bible remained in the trunk.
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Dessardo, Andrea. "Some Observations on St Luigi Scrosoppi d.O. and the Sisters of Providence of St Cajetan Thiene: From Hagiography to History." Archiwa, Biblioteki i Muzea Kościelne 118 (June 29, 2022): 83–105. http://dx.doi.org/10.31743/abmk.13514.
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With a more attentive and more laical reinterpretation of biographies of St Louis Scrosoppi, a Friulian priest who lived in the 19th century and was canonized by Pope John Paul II, the paper explains how the development of the congregation of St Cajetan Thiene’s Sisters of Providence – which he established – was due more to geopolitical reasons and the efforts of Udine archbishop Andrea Casasola than to St Louis’ activism, as has so far been attested. Moreover, St Louis Scrosoppi’s peculiar concern for troubled girls is most likely connected to this part of his life that has barely been examined by historiographers.
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Saillant, John. "Antiguan Methodism and Antislavery Activity: Anne and Elizabeth Hart in the Eighteenth-Century Black Atlantic." Church History 69, no. 1 (March 2000): 86–115. http://dx.doi.org/10.2307/3170581.
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Around 1790, two young sisters born into a slaveholding free black family began instructing Antiguan slaves in literacy and Christianity. The sisters, Anne (1768–1834) and Elizabeth (1771–1833) Hart, first instructed their father's slaves at Popeshead—he may have hired them out rather than using them on his own crops—then labored among enslaved women and children in Antiguan plantations and in towns and ports like St. John's and English Harbour. Soon the sisters came to write about faith, slavery, and freedom. Anne and Elizabeth Hart were moderate opponents of slavery, not abolitionists but meliorationists. When compared to their black American, British, and West African contemporaries, the Hart sisters illuminate the birth of a black antislavery Christianity in the late eighteenth century precisely because they never became abolitionists. The Hart sisters shared with their black contemporaries a vivid sense of racial identity and evangelical Christianity. Yet as meliorationists, the Hart sisters did not oppose slavery as an institution, but rather the vice it spread into the lives of blacks. The difference between the Hart sisters and their contemporaries such as Richard Allen, Quobna Ottobah Cugoano, Olaudah Equiano, Lemuel Haynes, and John Marrant—all luminaries of black abolitionism of the late eighteenth and early nineteenth centuries—was that the abolitionists felt themselves citizens of a modern nation-state characterized by power that could be used against slave traders and slaveholders. The Hart sisters never thought of themselves as citizens and abjured political means, including revolution, of ending slavery. This essay aims to describe the Hart sisters' faith and antislavery activity and to analyze the difference between meliorationism and abolitionism in terms of a black writer's ability or inability to identify as a citizen of a modern nation-state.
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Fearon-Giannoni, Susan. "We Create the Path by Walking: Maryknoll Sisters Health Care—Long-Term Care." Care Management Journals 7, no. 1 (March 2006): 35–40. http://dx.doi.org/10.1891/cmaj.7.1.35.
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Religious groups like the Maryknoll Sisters have been examining their demographics for years and seeking ways to deal with the aging of their communities while facing diminishing numbers of new members. In 1999, the Sisters projected that in the year 2010, they would number 447, and 359 of them would be over the age of 65 years; 228 would be over the age of 75! Each Sister and the Maryknoll community as a whole deal with aging using the strengths of their lifestyle, spirituality, and support systems. They have learned that they must discern their future with a notion inspired by St. Augustine, “solvitur ambulando,”—it is solved by walking. This article considers one religious community’s approach to long-term care at the beginning of the 21st century using personal stories and highlighting some of the options the Maryknoll Sisters have developed.
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Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.
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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.
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Bonnette, Kathleen. "Partnership as a Model for Mission." Praxis: An Interdisciplinary Journal of Faith and Justice 2, no. 1 (2019): 3–22. http://dx.doi.org/10.5840/praxis20191297.
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This paper highlights the partnership approach to mission adopted by the Atlantic-Midwest Province of the School Sisters of Notre Dame (AMSSND), which is working to empower the people of Haiti through collaboration with Beyond Borders, an established NGO in the region. I explore this approach in light of the spirituality of St. Augustine that grounds the charism of unity of the School Sisters of Notre Dame (SSND). Examining the connections between Augustine and the mission and ministry of the SSND community, through reflecting on the ways partnership has been an effective means of engaging the SSND mission of facilitating unity, or “oneness,” illuminates helpful ways to conceive of solidarity.
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Doran, John. "Oblation or Obligation? A Canonical Ambiguity." Studies in Church History 31 (1994): 127–41. http://dx.doi.org/10.1017/s0424208400012833.
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The practice of oblation, the giving of children to a religious community to be brought up and educated, is as old as monasticism itself. Oblation was a means by which parents were able to dispose of unwanted offspring and be fairly confident that they would be cared for by others. However, there were never any clear guidelines laid down by the Church with respect to oblation, and the confusion over the status of an oblate was never to be satisfactorily settled. Even the great effort put into removing ambiguities in canon law in the twelfth and thirteenth centuries failed to clarify the technicalities of oblation. This was because there was no agreement on the nature of oblation from the start.The practice of the Eastern Church with respect to oblation is best summed up by St Basil the Great, in his Regulae Fusius Tractatae. He took oblation for granted, noting that a child was easily moulded to the religious life, and stipulated no minimum age at which a child should be received, but he did insist that those under the care of their parents were to be received before witnesses. More importantly, Basil was anxious that a child oblate should be questioned strictly when he reached the age of sixteen or seventeen as to whether he wished to be professed. He then had to demonstrate perseverance in the religious life and was only to be professed after much pleading. This final profession was irrevocable. Clearly the tradition of the Church was in favour of the oblation of children, but the giving of a child was not considered a definitive act. Certainly with St Basil we can see that the abbot of a community was to have the final say as to whether or not a child oblate should be professed when he came of age. This was very much in the spirit of early monasticism. The abbot was not to be forced to retain unsuitable monks in his monastery.
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Diane Batts Morrow. "“To My Darlings, the Oblates, Every Blessing”: The Reverend John T. Gillard, S.S.J., and the Oblate Sisters of Providence." U.S. Catholic Historian 28, no. 1 (2010): 1–26. http://dx.doi.org/10.1353/cht.0.0032.
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Hlongwane, Charmaine T. "“The British coloureds of Sophiatown”: The case of St. Joseph’s Home for coloured children, 1923-1998." New Contree 78 (July 30, 2017): 18. http://dx.doi.org/10.4102/nc.v78i0.101.
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During apartheid South Africa (1948-1994), black, coloured, and Indian children did not enjoy the same privileges as their peers of European descent – because of racial discrimination. However, some destitute coloured children’s lives changed positively following their admittance to St. Joseph’s Home for Coloured Children – administered by Sisters from the St. Margaret’s Order based in Sussex, England. This paper is not only the first academic study of St. Joseph’s Home for Coloured Children, but also the first to include the latter in the written history of Sophiatown. The article contributes doubly to the historiography of Sophiatown as well as the under-researched history of institutional care and orphanages in Johannesburg. The article explores how coloured children were perceived and treated at St. Joseph’s Home and how their lived experiences differed from those of the other children in Sophiatown – a racially-integrated area until the 1950s when the apartheid regime declared it an all-white area and forcibly removed black people. Furthermore, the article highlights St. Joseph’s Home’s challenges and successes during its existence as an institutional care centre, until 1998 when it was declared a monument and adopted a communal care structure. This paper is based on the Home’s administrators’ reports, interviews, and archival material. The findings of this research indicate that coloured children admitted to the Home adopted the English culture and “lived in comfort”, through the influence of the Sisters, making these children “better off” than the rest of their Sophiatown peers. The implication of the fact that these Home-based children were regarded as privileged is that they were resented by people from the older coloured generation, especially those employed at St. Joseph’s Home, for living privileged lives that were foreign to the rest of the coloured people of South Africa – during apartheid.
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Bainbridge, Virginia R. "Lives of the Brothers of Syon Abbey: Patterns of Vocation from the Syon Martiloge and Other Records ca. 1415-1622." Medieval People 37 (2022): 185–231. http://dx.doi.org/10.32773/zfge5428.
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This paper is part of a major prosopography project which is nearing completion. The project traced around 600 sisters, brothers and benefactors of Syon Abbey ca. 1400-1600. Their names were recorded by the community in three obit lists: the Cambridge obit list ca. 1451 was copied into the second, the Syon Martiloge (BL Add MS 22285), in the 1470s. The third was copied from the Martiloge in Lisbon ca. 1608. The Lisbon obit list contains new information unused by earlier historians. Five lists of names provide snapshots of the community in 1428, 1539, 1557, 1587 and 1622. Short biographies based on other sources reveal family background, social status, education and book ownership. Collectively they tell the story of Syon Abbey's first two centuries. This paper is about the Syon brothers: 164 have been traced and their names are all published here. St. Birgitta of Sweden (1303-1373) founded her Order of St Saviour for nuns as part of a wider movement for reform and renewal in the late medieval church. The Birgittines spread rapidly in northern Europe ca. 1400. Each Birgittine monastery had a house for up to 60 sisters living enclosed contemplative lives and a smaller house for 25 brothers. Their role was to provide the sacraments for the sisters and the community’s patrons and pilgrims. Syon Abbey was the only Birgittine house in England, founded near London by the Lancastrian king Henry V in 1415. It went on to commemorate the Yorkist and Tudor dynasties and had links with the Stuarts. It was important for its proximity to royal power during the Hundred Years’ War, the Wars of the Roses and the Reformation. The Birgittines of Syon Abbey were renowned for their holiness and learning and their resistance to Henry VIII’s Reformation. Syon priest St. Richard Reynolds was martyred at Tyburn in 1535 and Lay Brother Thomas Brownell in Newgate Gaol in 1537. Syon was dissolved in 1539, but the Birgittines divided into groups and continued to follow the Rule, some in exile. In 1559 the whole community went into exile, enduring poverty and warfare in the Low Countries and France. Two sisters died in prison and three brothers were captured by pirates before settling in Lisbon, Portugal, in 1594. Syon Abbey was significant in forging English Roman Catholic identity and inspiring the revival of religious orders in Europe. Scholars have made two main assumptions about the brothers which are countered by prosopographical analysis: firstly medieval Syon attracted steady numbers from foundation by Henry V to dissolution by Henry VIII; secondly numbers declined rapidly from 1539 until they died out in the 1600s. The early death of the founder, and Henry VI’s transfer of patronage elsewhere reduced funding and prestige. Recruitment dwindled until Edward IV refounded Syon in 1461. Medieval Syon’s fame is based on the achievements of the Yorkist era. There were fewer brothers after 1539 and fewer sisters, but the brothers were vital to Syon’s survival as a house of enclosed nuns. In St. Birgitta’s Rule the brothers were 30% of the community. At Syon they reached ca. 20-25%, 1420-1594. After 1600 the brothers continued their work as ca. 10% of the community until 1695.
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Robillard, Denise. "Rosa Bruno-Jofré, The Missionary Oblate Sisters. Vision and Mission. Montréal/Kingston, McGill-Queen’s University Press, 2005, 220 p. 30 $." Études d'histoire religieuse 74 (2008): 143. http://dx.doi.org/10.7202/1006499ar.
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Aggarwal, Mamta, M. Kaushik, and G. Saxena. "High spin states of Zr isotopes around A = 80 mass region — A study on cold and hot rotating nuclei." International Journal of Modern Physics E 28, no. 11 (November 2019): 1950099. http://dx.doi.org/10.1142/s021830131950099x.
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High spin structure of Zr isotopes, in particular, around [Formula: see text] has been studied in yrast and nonyrast regions. Spin dependence of shapes for the yrast levels are investigated by employing Cranked Hartree–Fock–Bogoliubov (CHFB) theory using a [Formula: see text] model interaction and the calculations are in good accord with the experimental data. The nonyrast states are treated by incorporating temperature degree of freedom using the statistical theory (ST). Highly deformed prolate shapes dominate the nonrotating proton rich region at low temperatures (T) with coexisting oblate and prolate shapes in [Formula: see text]Zr. Hot rotating nuclei show highest deformation around [Formula: see text] among all the other Zr isotopes even at high temperatures. [Formula: see text]Zr exhibits interesting structural transitions, hence studied in detail in yrast and non yrast regions. Triaxiality predominates in both yrast and nearly yrast (low temperature) regions at low spins with transition to elongated shapes at mid spin values 30–38[Formula: see text] to highly deformed oblate shapes at higher spins. CHFB predicts a strong backbending effect at 32[Formula: see text] and 40[Formula: see text]. A shape coexistence between the rare shape phase of noncollective prolate and oblate is reported in [Formula: see text]Zr at low temperature and [Formula: see text]. Prolate shape phase disappears with increasing temperature and spin but the nucleus remains highly deformed (with [Formula: see text] at spin [Formula: see text]40[Formula: see text]) even at high temperatures of the order of 3–3.5[Formula: see text]MeV, hence a very promising candidate for GDR probes of nuclear shapes.
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Flannery, Kevin. "Avoiding Illicit Cooperation with Evil." National Catholic Bioethics Quarterly 21, no. 2 (2021): 231–46. http://dx.doi.org/10.5840/ncbq202121224.
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The essay begins with an explanation of St. Alphonsus Liguori’s understanding of the distinction between formal and material cooperation, identifying also some problems inherent in that understanding. The essay goes on to expound related ideas in the writings of St. Thomas Aquinas, ideas that are applicable to cases not easily analyzable by means of the distinction between formal and material cooperation. The essay then applies these ideas to two contemporary issues: the use of vaccines connected in some way with abortions and the objection by the Little Sisters of the Poor to the contraceptive mandate issued by the US Department of Health and Human Services.
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Пашков, Димитрий. "Edition of Russian Translation of Pidalion St. Nicodemus the Hagioriteand Its Features." Праксис, no. 2(2) (September 15, 2019): 232–36. http://dx.doi.org/10.31802/2658-6517-2020-2-2-232-236.
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В статье прослеживается история работы над русским переводом одного из самых важных памятников церковного права - «Пидалиона» преподобного Никодима Святогорца. Отмечены особенности предпринятого сестрами Ново-Тихвинского Екатеринбургского монастыря издания, отмечена важность издания для развития науки канонического права в России. In article the history of work on Russian translation of one of the most important monuments of canon law - Pidalion of the st. Nicodemus the Hagiorite. Features of the New Tikhvin Ekaterinburg monastery of the edition undertaken by sisters are noted, importance of the edition for development of science of the canon law in Russia is noted
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Cherkasova, V. V. "CHARACTERISTICS OF THE UNFINISHED DRAMATIC WORKS OF I.S. TURGENEV." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 79(1) (2021): 160–63. http://dx.doi.org/10.37313/2413-9645-2021-23-79(1)-160-163.
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Тhis article gives a general description of the unfinished dramatic works of I. S. Turgenev, and defines their problems. The author comes to the conclusion that among the unfinished scenes and comedies there were three ideas: "The Bridegroom", "Companion-ka" and "No. 17"; three beginnings of the work - "The Temptations of St. Anthony", "Two Sisters" and "Party". The pies "The Groom", "The Companion" and "No. 17" were started in the same period, in the spring of 1850. They are deliberately unfinished by the author. "The Companion" will soon be absorbed by the concept of "Own Master's Office" and the novel "Two Generations", and the plays "The Groom" and "No. 17" were supplanted by the play "A Month in the Country". The play "Party" was also supplanted by the play "The Bachelor". I.S. For a long time Turgenev tried to sit down at the play "Two Sisters", promising A.A. Kraevsky wrote the work on time, but deliberately left it unfinished. To the play "The Temptations of St. Anthony" by I.S. Turgenev thought to return when he was writing the preface to the translation about the Temptation by G. Flaubert, but the version of the manuscript did not reach us, that is, it remained deliberately unfinished.
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Currey, Roert D. "Group purchasing: Case reports: The Sisters of the Third Order of St. Francis." American Journal of Health-System Pharmacy 44, no. 11 (November 1, 1987): 2509–11. http://dx.doi.org/10.1093/ajhp/44.11.2509.
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Howe, Barbara J., and Margaret A. Brennan. "The Sisters of St. Joseph in Wheeling, West Virginia, during the Civil War." U.S. Catholic Historian 31, no. 1 (2013): 21–49. http://dx.doi.org/10.1353/cht.2013.0000.
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Maxwell, Anne. "Framing the Asia-Pacific: The Gerhard Sisters at the St. Louis World’s Fair." History of Photography 39, no. 3 (July 3, 2015): 227–41. http://dx.doi.org/10.1080/03087298.2015.1014243.
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Murphy, Ryan P. "The Hidden, Unconventional Missionary Spirit of the Sisters of St. Joseph of Philadelphia." American Catholic Studies 128, no. 4 (2017): 29–54. http://dx.doi.org/10.1353/acs.2017.0057.
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Murphy, Thomas. "Reviews of Books:Persons of Color and Religious at the Same Time: The Oblate Sisters of Providence, 1828-1860 Diane Batts Morrow." American Historical Review 109, no. 2 (April 2004): 523–24. http://dx.doi.org/10.1086/530396.
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Febert, Heidi L. "The Poor Sisters of Söflingen: Religious Corporations as Property Litigants, 1310–1317." Traditio 68 (2013): 327–433. http://dx.doi.org/10.1017/s0362152900001690.
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The convent of sisters of the Order of St. Damian and St. Clare of Söflingen, initially established just outside the city of Ulm in what is today the state of Baden-Württemberg in Germany, moved to the village of Söflingen, slightly west of its first home, sometime in the early 1250s, and survived there until 1814 when it was finally dissolved. During the centuries of activity, the convent maintained a large archive of documents including charters, privileges, and other letters. The history of the foundation was already discussed in 1488 in the work of a local Dominican, Felix Fabri. But the modern historian responsible for cataloging much of the extant documentation was Max Miller (1901–1973). Miller, a Catholic priest and the director of the Staatsarchiv Stuttgart from 1951 until his retirement in 1967, produced a register of the Söflingen documents starting with the earliest land donations and continuing to 1550. He organized and numbered all of them according to date and included brief descriptions and abbreviated notes concerning their location in his register. It is still used as the finding tool, orFindbuch, for Söflingen's documents at the state archive in Ludwigsburg, and Miller's numbering system gives most items their current call number. Many of the items he listed can be found at the Staatsarchiv Ludwigsburg as well.
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Kryszak, Jennifer E. "A Theology of Transformation: Catholic Sisters and the Visual Practice of Church." Ecclesial Practices 3, no. 1 (May 18, 2016): 70–93. http://dx.doi.org/10.1163/22144471-00301005.
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This article argues that visual practices, including image production and use, promote a theology of transformation. To discern the theological implications of these visual practices, this article employs ethnographic research and material analysis of images created and/or used by the Congregation of St. Joseph, a Roman Catholic women’s religious community in the United States. First, it examines the sisters’ prayer with or creation of images as a source of theological reflection. Second, it investigates the deployment of images in various ministries as a means of inviting others into the sisters’ vision of the church. Third, it assesses the commodification of images by the Congregation as a form of evangelisation that engages and challenges the global world. This article concludes that visual practices potentially inspire action for justice and compassion as well as reveal the challenge of manifesting a theology of transformation in a global and plural world.
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Skrzydlewska, Beata. "The Convent of Premonstratensians in Imbramowice:." Biografistyka Pedagogiczna 5, no. 2 (December 15, 2020): 191–206. http://dx.doi.org/10.36578/bp.2020.05.28.
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During the several hundred years of its history, The Convent of Norbertine Sisters in Imbramowice has become a permanent part of Polish culture. A cloistered order, seemingly cut off from the outside world, is a place where a rich social culture is created. Educational activity was among many areas of the Norbertine sisters’ activity. The Norbertine nuns ran the Institute for girls from landed gentry many years before the partitions of Poland. Zofia Grothówna mentioned this many times in the convent chronicle. However, the institute was closed due to the repressions caused by the outbreak of the January Uprising in 1864. Many years later, Maria Nidecka, the abbess of the convent from 1897 to 1917, opened a so-called Non-resident School for Village Children. Her idea was continued by the abbess Anzelma Wiśnicka, thanks to whom the Household School for Girls was established. Its shape was influenced by the School of Household Works for Women, founded by Jadwiga Zamoyska in Kórnik near Poznań in 1882, and transferred to Kuźnice near Zakopane. The Household School for Girls in Imbramowice was officially opened on 15 November 1919 and was then named the Norbertine Girls Lower School of Agriculture, and from 1939 the Private Female Agricultural School of St. Norbert's Sisters in Imbramowice. The main goal of the Norbertine sisters when organising the school was to prepare Polish girls for a decent life in the independent Poland, reborn after many years of partitions. Unfortunately, with the advent of the Polish People's Republic, the school in Imbramowice was closed.
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Zhang, Nan-Hai, and Maurice-K. Seguin. "The Chazy Group, St. Lawrence Lowlands: anisotropy of magnetic susceptibility." Canadian Journal of Earth Sciences 28, no. 11 (November 1, 1991): 1827–33. http://dx.doi.org/10.1139/e91-162.
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Magnetic susceptibility (K) and anisotropy of magnetic susceptibility (AMS) were measured on 69 specimens from five sites in the Chazy Group of the St. Lawrence Lowlands in southern Quebec. The K values depict an isotropic to slightly anisotropic character. The AMS ellipsoid shapes range from oblate to prolate. The axes of minimum susceptibility (Kmin) are mainly perpendicular to the subhorizontal bedding, whereas the other two axes (Kmax) and (Kint) are subparallel to it and somewhat scattered. These observations suggest that the Chazy seafloor was a relatively stable sedimentary platform, with a rather flat bottom, and was a high-energy depositional environment. A cluster analysis indicates a predominant orientation of the Kmax axes in the north-northwest – south-southeast direction. Microscopic studies have shown that detrital magnetic minerals in some specimens align in that direction as well. It is thus inferred that this direction reflects the flow direction of paleocurrents. K was measured also at low temperature (in liquid nitrogen). The results show that the paramagnetic contribution to K is relatively well detected at very low temperature, but it is hampered by diamagnetic contributions to K at room temperature. The specimens contain very few primary ferromagnetic mineral carriers, and therefore the sedimentary rocks of the Chazy Group are not appropriate for standard paleomagnetic investigation.
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Robson, Jo. "St Teresa and the sisters of Bethany: use and innovation in the exegetical tradition." Teresianum 74, no. 2 (July 2023): 271–300. http://dx.doi.org/10.1484/j.ter.5.136849.
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Jaworski, Piotr, and Pawel Jusko. "Nursing Activity of the Congregation of the Sisters Servants of the Blessed Virgin Mary of the Immaculate Conception in Eastern Lesser Poland in the Interwar Period." Історико-політичні проблеми сучасного світу, no. 44 (December 15, 2021): 151–61. http://dx.doi.org/10.31861/mhpi2021.44.151-161.
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The Servant Sisters of St. Mary of the Cross, like many other religious congregations, tried to create the best possible conditions for the comprehensive development of their pupils. One should also emphasize their great role in forming and maintaining the Polish Catholic spirit in children from families that often converted to the Greek Catholic rite. The high quality of the sisters' educational, teaching, and caring work is evidenced by the conclusions of various inspection reports made by Church and civil authorities. From the very beginning of their existence, the orphanages carried out tasks in accordance with the concept of Edmund Bojanowski, above all protecting children from moral corruption, spreading the Christian model of life, defending and strengthening national culture. Zealous concern for the best possible realization of these goals was also evident in Eastern Lesser Poland, despite the fact that the time after the end of the Great War was not an easy one, and the population of the area struggled with many economic difficulties. The work of Servant Sisters resulted in trust of the environment in which the institutions of the Congregation were operating and caused that for decades the orphanages run by the Sisters had a strong position among other care and educational institutions. The present article is a continuation of the research presented in the previous issue, but the time span of the article concerns the period between 1918 and 1939, so it shows the development of the activities of the day-care centres and the specificity of their functioning in the interwar period. It is important to note that the period 1918-1939 was a time when the conditions of the sisters' work were much different than in the 19th and early 20th centuries. With the restoration of independence came the need to adapt their work to the standards issued in this regard by the competent state authorities. A new institution called kindergarten was introduced and the issue of having appropriate qualifications and competences to work in particular care and educational institutions was raised.
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Derrett, J. Duncan M. "An Indian metaphor in St John's Gospel." Journal of the Royal Asiatic Society 9, no. 2 (July 1999): 271–86. http://dx.doi.org/10.1017/s1356186300011056.
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“Influence-research” is not a field to itself. It boasts no experts. Where cultures are sources of national or professional prestige theEinflussforsche'stask can be thankless. Cultures are admired as self-consistent, and if possible original. Where indebtedness is notorious – e.g. East Asian artefacts’ effects on European taste – research into it may be conducted without grief. But since unacknowledged indebtedness affronts the increasing specialization of our times tentative disclosures may be accused of implausibility. One is asked “How could such a thing happen?rdquo;, and “What does it add up to?” Learned journals have published many strange “parallels”. Effects are cumulative:quum singula non prosunt multa iuvant. News, for example, that famousstorieshave migrated over great distances causes no apprehension. But where anomalies bring distant, even antagonistic cultures into confrontation, without a proved contact, one may become impatient. “Influence-research” remains the Cinderella of the sciences, and she has plenty of Ugly Sisters. One may take a trivial example. Judaism has for centuries presented rabbinism as its normative model; and then news accumulated that Yahweh was once seen as a manifestation of Apollo, with an accompanying osmosis from pagan towards Jewish symbols and fashions. This flouting of the standard set by the sensationalMaccabeesbooks put the results, such as they were, under a cloud.
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Washy, Kathleen M. "Hysong v. Gallitzin Borough School District: Industrialization, Immigration, and Nativism Converge in Gallitzin, Pennsylvania." Pennsylvania History: A Journal of Mid-Atlantic Studies 90, no. 3 (2023): 398–420. http://dx.doi.org/10.5325/pennhistory.90.3.0398.
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ABSTRACT This article examines the convergence of industry, immigrants, and nativists in a public school in the Western Pennsylvania town of Gallitzin in the mid-1890s. In the court system, the Junior Order of the United American Mechanics, a nativist group, challenged the Gallitzin School District’s employment of the Sisters of St. Joseph as teachers in the public schools. This article explores the events leading up to the initial county trial; public school life in Gallitzin at the time as portrayed in the witnesses’ testimony at the trial; and its aftermath.
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Ross, Ellen. "St. Francis in Soho: Emmeline Pethick, Mary Neal, the West London Wesleyan Mission, and the Allure of “Simple Living” in the 1890s." Church History 83, no. 4 (December 2014): 843–83. http://dx.doi.org/10.1017/s0009640714001152.
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An 1894 biography of St. Francis of Assisi was a milestone in the lives of two young urban missionaries. They were “Sisters of the People” at the dynamic and progressive Wesleyan Methodist West London Mission in Soho, a poor and overcrowded central London district. Sister Mary Neal and Sister Emmeline Pethick would eventually distinguish themselves nationally, Emmeline as a militant suffragist in tandem with her husband Frederick Pethick-Lawrence, and later as a feminist and peace activist; Mary as a music educator and folklorist. French protestant clergyman Paul Sabatier's scholarly but lyrical biography of Francis enthralled the mission's leaders, including the superintendent, Hugh Price Hughes. Francis's rejection of his family's wealth, his insistence on absolute poverty for himself and his followers, and his devotion to the poor presented a compelling model of Christian service, one that the two young Sisters found especially exciting. They resigned the Sisterhood in 1895 to live cheaply in workers' housing just north of their old turf. This decision launched them into a national community of Franciscan-inspired settlers, philanthropists, “simple livers,” and collective farmers—offering us a new perspective on fin de siècle social activism.
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Intravartolo. "St. Mary's Goes to War: The Sisters of the Holy Cross as Civil War Nurses." Journal of the Illinois State Historical Society (1998-) 107, no. 3-4 (2014): 370. http://dx.doi.org/10.5406/jillistathistsoc.107.3-4.0370.
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WALL, BARBRA M. "Called to a Mission of Charity: The Sisters of St. Joseph in the Civil War." Nursing History Review 6, no. 1 (January 1998): 85–113. http://dx.doi.org/10.1891/1062-8061.6.1.85.
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Batts Morrow, Diane. ""Not only Superior, but a Mother in the true sense of the word": Mary Louisa Noel and the Oblate Sisters of Providence, 1835–1885." U.S. Catholic Historian 35, no. 4 (2017): 31–52. http://dx.doi.org/10.1353/cht.2017.0021.
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Smyth, Elizabeth. "A tale of two Sister-Principals: Mother Mary Edward (Catherine) McKinley, Sisters of Providence of St Vincent de Paul (Kingston, ON) and Mother Mary of Providence (Catherine) Horan, Sisters of Providence of Holyoke, MA." Encounters in Theory and History of Education 14 (October 29, 2013): 119–32. http://dx.doi.org/10.24908/eoe-ese-rse.v14i0.5040.
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This paper analyzes the career of two Sister-Principals who began their religious life in the same congregation: Mother Mary Edward (Catherine) McKinley and Mother Mary of Providence (Catherine) Horan. Depending on whose version of history you read, these women were rival religious or virtuous sisters in habit. Drawing on archival sources and their own writings, the paper analyzes the perceptions, in their own words, of the experiences Mother Mary Edward McKinley and Mother Mary of Providence Horan as Sister-Principals. It also provides an assessment of the historical significance of their careers as case studies of Sister-Principals. The careers of the two Sister-Principals reveal much: both members of the Sisters of Providence of Vincent de Paul (Kingston), both committed to the social welfare of the poor, both forced unwillingly to be Sister-Principals; both elected as congregational leaders; both memorialized in the public domain as powerful women leaders.