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Journal articles on the topic 'Sisters of St'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Kamuntavičienė, Vaida. "Lietuvos kotrynietės emigracijoje: penkių seserų likimai." OIKOS: lietuvių migracijos ir diasporos studijos 26 (2018): 49–62. http://dx.doi.org/10.7220/2351-6561.26.4.

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12

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.

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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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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22

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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23

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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24

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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25

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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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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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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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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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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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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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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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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Hinze, Bradford E. "The Tasks of Theology in the Proyecto Social of the University's Mission." Horizons 39, no. 2 (2012): 282–309. http://dx.doi.org/10.1017/s0360966900010719.

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It is a great pleasure and honor to offer this address at the end of my term as president of the College Theology Society. I wish to begin by paying tribute to Sister Vera Chester, a member of the Congregation of the Sisters of St. Joseph, a graduate of Marquette University, who served as the first woman president of the College Theology Society between 1980–1982. She died on April 22, 2012. I had the good for tune of having Vera Chester as one of my professors when I was an undergraduate student at the College of St. Thomas shortly after the Second Vatican Council. Although I was a philosophy major, I took quite a few classes in theology. In many of those philosophy and theology classes I witnessed my professors working through and acting out the postconciliar debates between the heirs of Neoscholastic Thomism and transcendental Thomism, and I learned a great deal in the process. I experienced a different kind of approach to theology in a course on spiritual autobiographies taught by Vera Chester at The College of St. Catherine. We were introduced to the writings of Augustine, John Henry Newman, Thomas Merton, and (if my memory is correct) Teresa of Avila and Thérèse of Lisieux. What strikes me about this course now is not only Vera's contagious joyful interest in her subject matter and her students, but also her awareness of the importance of introducing students to theology through the use of narratives, specifically autobiographies that describe spiritual life journeys.

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Gilley, Sheridan. "The Irish Diaspora." Recusant History 23, no. 4 (October 1997): 631–32. http://dx.doi.org/10.1017/s0034193200032714.

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The fifth volume in Patrick O’Sullivan’s ground-breaking series The Irish World Wide (1996) is devoted to Irish religion. In his choice of contributors and contributions, the editor has achieved a careful balance between Catholic and Protestant, the latter being a category often too ill-researched to appear in such collections. O’Sullivan’s introduction opens with a retelling of the tale of a confused sixteenth-century Irish Catholic lad who conformed to Protestantism in England, became a sailor and fell victim to the Mexican Inquisition. The introduction concludes with another American tale, also told in Janice Tranter's essay on the Sisters of St Jospeh in Australia, of a Sister from the order who was executed by Shining Path guerillas in Peru. Yet another moving narrative is Anne-Maree (sic) Whitaker’s story of the Irish convict priests and rebels who founded the Catholic Church in Australia.

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TAKAGI, Makiko. "STUDY ON THE ARCHITECTURE OF THE CONVENT OF SISTERS OF ST. PAUL OF CHARTRES IN SAIGON." Journal of Architecture and Planning (Transactions of AIJ) 89, no. 818 (April 1, 2024): 743–54. http://dx.doi.org/10.3130/aija.89.743.

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VIAENE, VINCENT. "The Second Sex and the First Estate: The Sisters of St-André between the Bishop of Tournai and Rome, 1850–1886." Journal of Ecclesiastical History 59, no. 3 (July 2008): 447–74. http://dx.doi.org/10.1017/s0022046907002497.

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In 1855 the sisters of St André in Tournai (Belgium) openly revolted against their bishop by sending a delegation to the pope. It was the high point of a conflict that had been simmering since 1850, and would continue to reverberate until 1886. This case study illustrates the religious, social and gender fault-lines opened by modernity between authoritarian bishops and a new generation of self-conscious religious women active in society. The field of tension provided Vatican diplomacy with the opportunity for an unprecedented affirmation of its mediating role. The affair of St André was one of the first occasions on which the Curia was directly confronted with ultramontane feminism, and it neatly defines the margins within which the Holy See was hammering out a matrix for the Romanisation and ‘standardisation’ of religious women. At the price of ‘following the beaten track’ to Rome, the second sex could sufficiently escape the grip of the first estate to operate a silent revolution in education, charity and devotion during the nineteenth century.

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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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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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Specht, Anita. "Beyond the Frontier: The History of the Sisters of St. Joseph of Concordia, KS by Sally Witt." American Catholic Studies 132, no. 2 (2021): 101–3. http://dx.doi.org/10.1353/acs.2021.0027.

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Macalam, Trecella May, and Rozzano Locsin. "Humanoid Nurse Robots and Compassion: Dialogical Conversation with Rozzano Locsin." Journal of Health and Caring Sciences 2, no. 1 (June 26, 2020): 71–77. http://dx.doi.org/10.37719/jhcs.2020.v2i1.rna001.

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It is important that in the future, nursing practice is framed with the humanoid nurse robot (HNR) functionality as a sure partner capable of expressing compassion that mimics human persons. Sr. Trecella May Macalam, SPC, a member of the Sisters of St. Paul of Chartres congregation, and doctoral student of St. Paul University Philippines and Dr. Rozzano Locsin, nurse theorist and author of the theory of Technological Competency as Caring in Nursing (TCCN) discuss the futurist idea of HNR’s capability to express compassion in nursing. Locsin’s theory has inspired the utility of advancing machine technologies in health care practice. Framing explanations and descriptions between human persons and HNRs as intelligent healthcare robots (IHRs) stimulate future nursing care in many ways. The theory of TCCN inspired “knowing persons as caring” as a process of nursing. In the future, this theory will most likely influence the inevitability and dependency of nursing through compassion in nursing by HNRs.

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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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Pochwat, Józef. "Obraz Maryi u św. Hieronima w jego "Komentarzu do Ewangelii według św. Mateusza"." Vox Patrum 57 (June 15, 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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Gerundt, Mareike, and Markus Warode. "How Saint Clare of Assisi Guided Her Sisters. Impulses for the Today’s Leadership Context." Religions 9, no. 11 (November 6, 2018): 347. http://dx.doi.org/10.3390/rel9110347.

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Saint Clare and leadership? A lot of research on her person has been done in recent years. However, her importance for today’s management has not been taken into account. In this article, we will look more closely at her understanding of leadership and how the medieval saint led the community of her sisters. To do this, we first look at biographical reports and written testimonies (about and written by her) that characterize her leadership actions and behavior. First and foremost, it was her endeavor to lead a life according to Jesus Christ under the privilege of poverty. In this presentation, the excerpts from the canonization process and passages of her order rule are of central importance. These testimonies provide valuable information on her understanding and her leadership style. Her biography, her leadership, and the values that shape her actions provide valuable insights into today’s leadership challenges. Through her example, St. Clare can help us to train ourselves as authentic leaders and to reflect on our own leadership and values. She can sensitize people to cultivate an appreciative inner attitude in dealing with others and thus develop our own effect as (leadership) personalities.

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Mattick, Barbara E. "Challenging Racism and Anti-Catholicism: The Sisters of St. Joseph and Catholic Education in Early Twentieth-Century Florida." American Catholic Studies 132, no. 1 (2021): 29–49. http://dx.doi.org/10.1353/acs.2021.0001.

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Mack, John Nathan. "Inside and Out: The Sisters of St. Joseph, Chief Pasqual, and the Education of Native Children in Yuma." Catholic Historical Review 109, no. 1 (January 2023): 77–106. http://dx.doi.org/10.1353/cat.2023.0003.

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Woods, James M. "Teaching in Black and White: The Sisters of St. Joseph in the American South by Barbara E. Mattick." American Catholic Studies 134, no. 1 (March 2023): 98–100. http://dx.doi.org/10.1353/acs.2023.0010.

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swetnam, susan h. "Of Raspberries and Religion." Gastronomica 12, no. 2 (2012): 59–65. http://dx.doi.org/10.1525/gfc.2012.12.2.59.

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At the Monastery of St. Gertrude in Cottonwood, Idaho, evolving foodways have enabled Benedictine nuns to adapt to their evolving role as religious women over the past century. Early spare, simple foods reflected strict monastic practices inherited from the nuns’ enclosed European order, but physical labor and bishops’ insistence on outside service soon necessitated a more rich and balanced diet. After Vatican II, new mealtime practices that allowed sisters to converse during meals and choose dining companions (versus sitting in rank order in silence) helped them adjust to a new ethos of cooperative community. As the convent added a retreat ministry and mature professional women joined, mealtime options proliferated and old foodways were challenged. A contemporary emphasis on social justice and land stewardship is reflected in commitment to organic gardening and to purchasing food local, seasonal, fair-trade food. Cultivating the convent's extensive raspberry garden, in particular, invites these modern nuns to simultaneously affirm their continuing commitment to core Benedictine values and to the spirit of their patron, St. Gertrude of Helfta, and also to contemporary priorities.

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Naguib, Nefissa. "For the Love of God: Care-giving in the Middle East." Social Sciences and Missions 23, no. 1 (2010): 124–45. http://dx.doi.org/10.1163/187489410x488549.

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AbstractIn Jerusalem in the 1960s two nuns belonging to the Polish Order of the Sisters of St. Elizabeth experienced a calling to help relieve the suffering among children living around the walls of the old city. With the help of a loan and a 'miracle' Sister Raphaela and Sister Kryspina managed to finance the building of an orphanage 'The Home of Peace' on Mount of Olives in Jerusalem. Today 'The Home of Peace' is managed by fifteen nuns who do the washing, cleaning, feeding, tutoring and caring for approximately thirty children, mostly girls, under the age of eighteen years. This paper sketches aspects of long-term daily charitable giving, rescue, protection, shelter and gestures of kindness which are forgotten aspects in Middle Eastern research. This is an attempt to get at the often neglected story of compassion and care-giving in the Middle East. À Jérusalem, pendant les années 60, deux sœurs de l'ordre polonais des Sœurs de St. Elisabeth ont ressenti la vocation de soulager la souffrance des enfants vivant en dehors des murs de la Ville Sainte. Avec l'aide d'un emprunt et grâce à un « miracle », Sœur Raphaela et Sœur Kryspina ont pu financier la construction d'un orphelinat sur le Mont des Oliviers à Jérusalem, le'Foyer de la paix'. Aujourd'hui le 'Foyer de la paix' est dirigée par 15 sœurs qui nourrissent, lavent, instruisent et prennent soin d'une trentaine d'enfants, pour la plupart des filles de moins de 18 ans. L'article se penche sur des questions souvent laissées de côté dans la recherche sur le Moyen Orient de nos jours telles que le don charitable au quotidien sur la longue durée, le secours, la protection, l'abri et les gestes de gentillesse. Ceci est une tentative d'aborder l'histoire souvent oubliée de la compassion et du soin au Moyen Orient.

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Jaworski, Ks Piotr, and Paweł Juśko. "Wychowanie obywatelsko-patriotyczne na łamach czasopisma „Dziś i Jutro” w okresie międzywojennym." Annales Universitatis Paedagogicae Cracoviensis | Studia ad Bibliothecarum Scientiam Pertinentia 20 (March 29, 2023): 488–516. http://dx.doi.org/10.24917/20811861.20.31.

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Dziś i Jutro (Today and Tomorrow) was a magazine for female youths that was published by the Ursuline Sisters. In 1919, the magazine was associated with the Union of Polish Ursulines; and in 1936, it was affiliated with the Roman Union of the Order of St. Ursula. The magazine was published until 1937, and its initiator was Sister Cecylia Łubieńska, later named superior general. The editors in chief were the following Ursuline Sisters: Julia Felicja Bronikowska (1925-1933), Zofia Zakrzewska (1933-1936), Jadwiga Szarska (1936-1937). The magazine was published in Kraków (1925-1936), and later in Poznań. It was a monthly publication; although from 1926-1927, an attempt was made to transform it into a biweekly. In total, thirteen volumes of this magazine were published.In this article, the content containing civic and patriotic values published in Dziś i Jutro was analyzed. Research has proven that this type of content was one of the main messages of the magazine. Civic and patriotic content was published more in the 1920s than in the 1930s. Additionally, lyrical and poetic texts, stories, novels in episodes, literary works, reports, speeches, and theatrical plays were also published. Their authors were university lecturers, writers, poets, artists, educators, and nuns, as well as students schooled by the Ursuline Sisters. The topics of the magazine contents varied, but the dominant topics were historical articles, biographies on distinguished Polish women, texts devoted to the heritage of Polish culture, folk traditions and customs, architectural monuments, nature, and native geography, social activities of youth organizations, and issues of Polish emigration. In these subjects, the value of good works for the motherland was often emphasized. This idea gained even greater importance in connection with the evolution of the Polish educational system towards the doctrine of state education that was introduced by the political camp of Marshal Józef Piłsudski. In the 1930s, the magazine also published articles related to the cult of Marshal J. Piłsudski. The analysis of the source material also showed the presence of other topics with civic and patriotic overtones that were related to economics, economic education, as well as the religious and moral formation of young girls.

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