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Articoli di riviste sul tema "Sisters of Mary Reparatrix"

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Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 26 luglio 2024

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1

Wijiyati Aluwesia, Nanik. "Mary as Mother of God: Its Implication for the Tradition of the Sisters of Our Lady of Amersfoort in Indonesia". Journal of Asian Orientation in Theology 03, n. 02 (25 agosto 2021): 127–48. http://dx.doi.org/10.24071/jaot.v3i2.3378.

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This article explores the dogma of Mary as Mother of God and its implications in the tradition of the Sisters of Our Lady of Amersfoort (SOLA) in Indonesia. In their traditional prayers to the Blessed Virgin Mary, the SOLA in Indonesia invoke Mary with the title, “Mother of God”. This exploration includes the significance of dogmatic perspective on Mary. What are the implications of the dogma of Mary as Mother of God for the tradition of the Sisters of Our Lady of Amersfoort in Indonesia? Literature study is used as a method in this research. The dogma as Mother of God is reflected in their traditions such as: liturgy, devotion, the motto Tota Christi per Mariam and the formula of their religious vows. Three recommendations are offered: (1) having a uniform structural image of Mary as Mother of God in the Congregations of SOLA; (2) creation of a Marian formation program for all formators of the SOLA and the SOLA in Indonesia, and (3) designing a Marian Formation Program for Junior Sisters, Novices and Postulants, especially the dogma Mary as Mother of God and its implications in the tradition of the Sisters suited to the particular stage of formation.

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Miller, Naomi J. "Fictionalizing Shakespeare's Sisters: Mary Sidney Herbert". Early Modern Women 12, n. 2 (2018): 117–26. http://dx.doi.org/10.1353/emw.2018.0006.

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Thurman, Suzanne R. "The Medical Mission Strategy of the Maryknoll Sisters". Missiology: An International Review 30, n. 3 (luglio 2002): 361–73. http://dx.doi.org/10.1177/009182960203000305.

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This study traces the changing role of medical missions in the larger evangelistic strategy of the Maryknoll missioners and examines the goals of Mother Mary Joseph Rogers, foundress of the Maryknoll Sisters. Beginning with the founding of Maryknoll, this article discusses how the Sisters changed their view of missions from a top-down to a grassroots approach (influenced by Vatican II as well as by Mother Mary Joseph's view of missions) and illuminates how that change affected the ways in which the Sisters pursued medical missions.

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Hemesath, James H. "Sisters of the Dream by Mary Sojourner". Western American Literature 24, n. 4 (1990): 389–90. http://dx.doi.org/10.1353/wal.1990.0013.

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Volik, N. "THE UKRAINIAN SISTERS SERVANTS OF MARY IMMACULATE AND BASILIAN FATHERS’ ACTIVITY IN CANADA IN 1901-1925". Bulletin of Taras Shevchenko National University of Kyiv. History, n. 139 (2018): 19–24. http://dx.doi.org/10.17721/1728-2640.2018.139.03.

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The study focuses on the first half of the 20th century Basilian fathers and Sisters Servants of Mary Immaculate missions in Canada and the people behind those missions. The study explains that despite the zeal, knowledge, and dedication of the missionaries, the Basilian and Sisters Servants of Mary Immaculate missions in Canada were not organized, and were not particularly trained in missions. But their work during 1902–1925 between Ukrainian immigrants from Galicia helped to stop the processes of assimilation and transferring to the Churches that were widespread in Canada.

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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 (29 ottobre 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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Unger, Daniel M. "Caravaggio’s Martha and Mary Magdalene in a Post-Trent Context". Journal of Early Modern Studies 12, n. 2 (2023): 87–109. http://dx.doi.org/10.5840/jems202312214.

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In his painting of Martha and Mary Magdalene, Caravaggio depicted the two sisters of Lazarus as engaged in a serious conversation. On the one hand Martha is rebuking Mary Magdalene. On the other hand, Mary is responding in that she turns a mirror towards her older sister. The aim of this article is to elucidate how this reciprocal conversation reflects post-Trent propaganda. Martha represents a group of believers that remained within the Catholic Church but did not embrace the changes implemented by the leaders of the Catholic Reformation. Mary Magdalene represents the reformed church that acknowledged, accepted, and implemented the decisions of the Council of Trent. The difference between the two sisters is not in their faith. They differ in their reaction. For Martha, faith was blind. For Mary Magdalene faith is an outcome of the deeds of Christ. Martha believed in Christ and continued to act according to tradition. Magdalene’s reaction is related to gaining knowledge and change, which is what the Catholic Reformation is all about.

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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, n. 4 (dicembre 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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Gross, Stephen, e Elizabethada A. Wright. "Unorthodox Pleas for Contract Schools: Mother Mary Joseph Lynch and the Boarding School for Native Students in Morris, Minnesota". American Catholic Studies 135, n. 2 (giugno 2024): 23–49. http://dx.doi.org/10.1353/acs.2024.a931436.

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ABSTRACT: To better understand how Catholic women religious could participate in the "cultural genocide" of Native Americans perpetrated by boarding schools, this article considers Mother Mary Joseph Lynch, a Sister of Mercy, who founded Minnesota's Morris Industrial School for Indians in 1887. Using lenses provided by Susan Neiman and Mary Fulbrook, the article delves into the beginnings of the boarding school in Morris and considers what prompted the Sisters of Mercy to begin such an endeavor before analyzing several texts created by Lynch. The article begins with the assumption that the Sisters of Mercy wanted to be true to the values articulated by their founder, Catherine McAuley, as it also trusts the countless Native peoples who have conveyed the generational harm done to them by a process that systematically attempted to destroy their identities and their cultures.

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Marlett, Jeffrey. "Immaculate Heart of Mary Sisters of Michigan by Patricia Montemurri". Michigan Historical Review 46, n. 2 (2020): 203–4. http://dx.doi.org/10.1353/mhr.2020.0017.

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Tinerella, Vincent P. "Secret Sisters: Women Religious under European Communism Collection at the Catholic Theological Union". Theological Librarianship 3, n. 2 (1 ottobre 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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Paton, Diana. "MARY WILLIAMSON'S LETTER, OR, SEEING WOMEN AND SISTERS IN THE ARCHIVES OF ATLANTIC SLAVERY". Transactions of the Royal Historical Society 29 (1 novembre 2019): 153–79. http://dx.doi.org/10.1017/s0080440119000070.

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ABSTRACT‘I was a few years back a slave on your property of Houton Tower, and as a Brown woman was fancied by a Mr Tumming unto who Mr Thomas James sold me.’ Thus begins Mary Williamson's letter, which for decades sat unexamined in an attic in Scotland until a history student became interested in her family's papers, and showed it to Diana Paton. In this article, Paton uses the letter to reflect on the history and historiography of ‘Brown’ women like Mary Williamson in Jamaica and other Atlantic slave societies. Mary Williamson's letter offers a rare perspective on the sexual encounters between white men and brown women that were pervasive in Atlantic slave societies. Yet its primary focus is on the greater importance of ties of place and family – particularly of relations between sisters – in a context in which the ‘severity’ of slavery was increasing. Mary Williamson's letter is a single and thus-far not formally archived trace in a broader archive of Atlantic slavery dominated by material left by slaveholders and government officials. Paton asks what the possibilities and limits of such a document may be for generating knowledge about the lives and experiences of those who were born into slavery.

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Stewart, George C. "Building Sisterhood: A Feminist History of the Sisters, Servants of the Immaculate Heart of Mary by Sisters, Servants of the Immaculate Heart of Mary, Monroe, Michigan". Catholic Historical Review 85, n. 1 (1999): 121–22. http://dx.doi.org/10.1353/cat.1999.0046.

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

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

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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, n. 4 (dicembre 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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Machalski, Jędrzej. "Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła". Annales Missiologici Posnanienses, n. 25 (31 dicembre 2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.

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

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Greenfield, A. D. M., e I. C. Roddie. "Henry Barcroft. 18 October 1904 – 11 January 1998". Biographical Memoirs of Fellows of the Royal Society 46 (gennaio 2000): 1–17. http://dx.doi.org/10.1098/rsbm.1999.0069.

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Henry Barcroft (H.B.) was born on 18 October 1904 at 92 Chesterton Road, Cambridge. He was the first son of Joseph Barcroft (J.B.), later Professor Sir Joseph Barcroft, C.B.E., F.R.S., and Mary Agnetta (Minnie) Ball (M.A.B.), whom he had married in 1903. He had one brother, Lt.-Col. Robert Ball Barcroft, born in 1909, and no sisters. Both of his parents had distinguished ancestors.

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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland". History of Education Review 47, n. 2 (1 ottobre 2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.

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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.

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

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

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

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O'Neill, Judith. "Mary Mackillop's Sisters: A Life Unveiled by Anne Henderson, HatperCollins, Australia, 1997, 287pp." New Blackfriars 78, n. 921 (novembre 1997): 495–98. http://dx.doi.org/10.1017/s002842890004960x.

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Wehr, Kathryn. "From Augustine to Benedict: Interviews with the Sisters of the Blessed Virgin Mary". American Benedictine Review 74, n. 1 (marzo 2023): 42–60. http://dx.doi.org/10.1353/ben.2023.a923835.

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Jaworski, Piotr, e 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, n. 44 (15 dicembre 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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Pyun, Kyunghee. "Religiosity and Spirituality in Linda Mary Montano’s Anorexia Nervosa". Religion and the Arts 27, n. 1-2 (11 aprile 2023): 179–203. http://dx.doi.org/10.1163/15685292-02701016.

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Abstract This paper presents a close-up reading of American artist and ex-member of the Maryknoll Sisters, Linda Mary Montano. Her performance in the video work, Anorexia Nervosa (1981) is analyzed in view of contemporary performance and video art by women artists in the second wave feminism. By positioning the experience of self-starving in the Catholic tradition of holy fasting and asceticism of self-starvation, this paper regards Montano’s video work as a continuation of Catholic women utilizing social agencies. Montano’s own performance in Anorexia Nervosa can be seen as one of many forms of keeping the faith while exercising contemporary art with a mission of disrupting social boundaries and norms. Montano’s understanding of the body as a vehicle of performance art is still resonant with her religiosity of elevating self-starving to a miraculous intervention. Her mundane narrative of the extraordinary supports her view that her life is art; art is life.

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Faithful, George Ellis. "Atoning for the Sins of the Fatherland". Journal of Religion in Europe 7, n. 3-4 (4 dicembre 2014): 246–68. http://dx.doi.org/10.1163/18748929-00704004.

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Germany’s Ecumenical Sisterhood of Mary and its resident theologian, Mother Basilea Schlink, sought to intercede in repentance on behalf of their nation for its sins in the Holocaust. This vision of intercessory repentance had its foundations in both their reading of the Hebrew Bible and in German nationalism. However, whatever resemblance between Schlink’s language and style and that of German nationalism, she utterly inverted its priorities, placing the people (Volk) of Israel above all other peoples. This inversion was part of the sisters’ self-empowerment as women, part of a paradoxical rhetoric which, on the one hand, professed their weakness and sinfulness while, on the other hand, emphasizing their worthiness and strength. Although they were sinful as Christians and as Germans, they represented a spiritual elite, among the few worthy to stand between Germany and God, holding back God's wrath. The gendered nationalism of Schlink and the sisters was defined by deference to God and to Israel, and by counter-cultural elevation of their roles as women.

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Rotter, Lucyna. "The cult of saints in religious orders: the example of the Congregation of the Felician Sisters". Folia Historica Cracoviensia 13 (23 febbraio 2024): 109–18. http://dx.doi.org/10.15633/fhc.1456.

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In every order or monastic congregation a group of ‘favourite’ saints can be selected. The reasons differ. Most often the foremost place goes to the congregation’s founder or founders. It should be emphasized that in a number of orders, monastic congregations, monasteries, or abbeys the cult is given to benefactors and founders not formally canonized by the Church. The other group of saints venerated with a particular cult in congregations are those recognised as patrons or protectors of their congregations and saints and beatified coming from the ranks of their order. In the history of the Congregation o f the Sisters o f Saint Felix o f Cantalice Third Order Regular o f Saint Francis o f Assisi we can clearly see the care of the cult of a number of saints and beatified who in a distinctive way affected the Congregation’s spirituality and activity. First the founders of the Congregation, Blessed Honorat Koźmiński (1826-1916) and Blessed Mother Angela Truszkowska (1825— 1899), should be mentioned. From the beginning of its existence the Congregation was deeply rooted in Franciscan spirituality. The Congregation was established after approval by sisters of the Tertiary Order of Saint Francis of Assisi. It should not come as a surprise that in monasteries of the Felician Sisters the cult of Saint Francis of Assisi (1181-1226) and also of Saint Clare (1194-1253) was cherished with great popularity. The Saint to whom the Felician Sisters owe their name is Saint Felix of Cantalice (1515-1587), while in a special way the Congregation was entrusted to the care of Saint Joseph and Immaculate Heart of Mary.

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Walls, Martha E. "“[T]he teacher that cannot understand their language should not be allowed”: Colonialism, Resistance, and Female Mi’kmaw Teachers in New Brunswick Day Schools, 1900–1923". Journal of the Canadian Historical Association 22, n. 1 (27 aprile 2012): 35–67. http://dx.doi.org/10.7202/1008957ar.

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Between 1903 and 1923, sisters Mary, Rebecca, Martha, Margaret, and Alma Isaacs and Rita Gédéon, left their homes in Restigouche, Quebec, to teach in federal Indian day schools on New Brunswick Indian Reserves. As Mi’kmaw women, their “Indian” status not only made them anomalies in a federal day school system that only rarely and reluctantly hired “Indians” as teachers, it also placed them in complicated positions on the frontline of Canada’s colonialist project. Tasked with imparting to Mi’kmaw students an array of assimilatory messages both within and outside of the classroom, these six teachers bolstered Canada’s colonialist agenda. In other ways, however, the women used their positions in federal schools to undermine this same colonial agenda. By insisting on the use of the Mi’kmaw language in their classrooms, and by challenging the directives of federal officials and government protocol, the Isaacs sisters and Rita Gédéon remind us of the complex and competing motives, intentions and relationships that shaped Canadian colonialism and reveal that Aboriginal women were involved in ways rarely considered.

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Raftery, Deirdre. "Developing an agenda for the history of women religious in Ireland: historiography and potentiality". Irish Historical Studies 46, n. 170 (novembre 2022): 319–37. http://dx.doi.org/10.1017/ihs.2022.46.

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AbstractIn ‘An Agenda for women's history in Ireland, 1500–1900’ (1992), Margaret MacCurtain, Mary O'Dowd and Maria Luddy noted that research on convents and women religious (nuns/sisters) in Ireland was beginning to open up in the 1980s. They also suggested areas that merited the attention of scholars, including the experience of vowed religious life by women, issues of class and power within Irish convents, and the role of nuns in Irish society. This article examines historiographical developments, with a view to seeing whether or not scholars rose to the challenges posed in 1992. Additionally, it considers areas that still demand attention.

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Francois, Susan Rose. "New Generations of Catholic Sisters: The Challenge of Diversity by Mary Johnson, S.N.D. de N., Patricia Wittberg, S.C., and Mary L. Gautier". American Catholic Studies 126, n. 1 (2015): 79–80. http://dx.doi.org/10.1353/acs.2015.0014.

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30

Birgen, Judith. "Migration for Mission: International Catholic Sisters in the United States by Mary Johnson et al." Review for Religious: New Series 2, n. 1 (gennaio 2022): 120–22. http://dx.doi.org/10.1353/rfr.2022.0010.

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31

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

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32

Heilmann, Ann. "Emma Bovary's Sisters: Infectious Desire and Female Reading Appetites in Mary Braddon and George Moore". Victorian Review 29, n. 1 (2003): 31–48. http://dx.doi.org/10.1353/vcr.2003.0009.

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Wettlaufer, Alexandra. "The Politics and Poetics of Sisterhood: Anna Mary Howitt's The Sisters in Art". Victorian Review 36, n. 1 (2010): 129–46. http://dx.doi.org/10.1353/vcr.2010.0005.

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34

Hoy, Suellen. "Building Sisterhood: A Feminist History of the Sisters, Servants of the Immaculate Heart of Mary." Journal of American History 85, n. 2 (settembre 1998): 677. http://dx.doi.org/10.2307/2567810.

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35

Thompson, Margaret Susan. "Migration for Mission: International Catholic Sisters in the United States by Mary Johnson et al." American Catholic Studies 131, n. 1 (2020): 88–90. http://dx.doi.org/10.1353/acs.2020.0003.

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36

Avella, Steven M. "Braided Lives: The Sisters of Mercy in Sacramento, 1857–2008 by Mary Katherine Doyle (review)". American Catholic Studies 135, n. 1 (marzo 2024): 84–86. http://dx.doi.org/10.1353/acs.2024.a923459.

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37

Pochwat, Józef. "Obraz Maryi u św. Hieronima w jego "Komentarzu do Ewangelii według św. Mateusza"". Vox Patrum 57 (15 giugno 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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Borza, Peter. "Cooperation of Greek Catholics from interwar Poland and Czechoslovakia on the example of the Congregation of the Sisters of the Servants of the Immaculate Virgin Mary". Nasza Przeszłość 136 (2021): 169–80. http://dx.doi.org/10.52204/np.2021.136.169-180.

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In the interwar period, new state units such as Czechoslovakia and Poland were formed in Central Europe. Churches and their institutions focused on education, training or social care also played an important role in shaping the loyalty and national awareness of the citizens of the new states. Among such institutions was the Congregation of the Sisters of the Servants of the Immaculate Conception (abbreviated as the Maid), which was established in the territory of interwar Poland. In a short time, it was a great success and achieved a response among Greek Catholics in Czechoslovakia. In 1928, at the invitation of the Bishop of Prešov, Pavel Gojdič, four sisters came to Prešov in cooperation with the local Greek Catholic Church to establish a monastery and devote themselves to education, training and social services. The arrival was accompanied by complications with visas from Czechoslovakia. The reason was the Ukrainian environment where the maids came from. In Poland, it was characterized by a high degree of nationalism and the idea of so-called Greater Ukraine, which also included part of Czechoslovakia. Visa permits were issued only after a clear argument from the bishop of Prešov about the apolitical nature of the service of nuns in eastern Slovakia. For his purpose, Bishop Gojdič received the support of the Pope and the Czechoslovak President. The result was the successfully developing ministry of maid sisters, which was stopped only by the onset of the communist regime. The cooperation of Greek Catholics from Poland and Czechoslovakia in the interwar period enabled the nuns to lead the apostolate in the social field of the church, and despite the forced break caused by the communist regime, they continue to do so throughout Slovakia.

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39

Adams, Kimberly VanEsveld. "From Stabat Pater to Prophetic Virgin: Harriet Beecher Stowe's Recovery of the Madonna-Figure". Religion and the Arts 13, n. 1 (2009): 81–121. http://dx.doi.org/10.1163/156852908x388340.

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AbstractThis study of Harriet Beecher Stowe's Madonna-figures questions some influential arguments about the novelist's treatment of motherhood and domesticity. Critics such as Jane Tompkins, Elizabeth Ammons, and Gillian Brown have claimed that the novels privilege an alternative maternal culture and may even present the Christian Savior in feminized terms. But the early novels in fact reveal the gender restrictions of nineteenth-century Protestantism, which allowed no sanctified female roles. Uncle Tom's Cabin and Dred, for example, have Christ-figures but no Madonnas. Stowe's travels overseas, which exposed her to European religious art, and her gradual movement from the Congregational to the Episcopal church (documented by John Gatta), had a profound impact on two subsequent novels, The Minister's Wooing and Agnes of Sorrento. Here, for the first time, female characters are made Madonna-figures. But the novelist presents them as contemplative saints and prophetic virgins, rather than as mothers. Only in her late religious writings does Stowe portray the biblical Mary as not only prophet and poet but also mother—and then in an inimitable way. In The Minister's Wooing and Agnes as well as her religious writings, Stowe examines the New Testament sisters Martha and Mary of Bethany, who in church tradition represent, respectively, the active and the contemplative life. These discussions reveal the conflict the author experienced between her domestic responsibilities and artistic vocation, and her misgivings about many of the maternal characters found throughout her fiction. Stowe's contemplative and creative Mary-figures include Mary Scudder, Agnes, and the Virgin Mary herself. The contrasting Martha-figures are domestic geniuses but have “worldly” values, which sometimes threaten their daughters' happiness. These Marthas, who are increasingly subjected to authorial criticism, suggest some needed qualifications of arguments for the consistently positive valence of motherhood and domesticity in Stowe.

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40

Haydon, Colin. "Anti-Catholicism and Obscene Literature: The Case of Mrs. Mary Catharine Cadiere and its Context". Studies in Church History 48 (2012): 202–18. http://dx.doi.org/10.1017/s0424208400001327.

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As every historian knows, religious minorities and other ‘out-groups’ have repeatedly faced accusations of sexual misconduct and its consequences: seduction, the breaking of families, promiscuous fornication, participation in orgies, ‘unnatural vice’, incest, sadism and masochism. In the second or third century, Minucius Felix recorded such charges against the early Christians: they make ‘love almost before they are acquainted; everywhere they introduce a kind of religion of lust, a promiscuous “brotherhood” and “sisterhood” by which ordinary fornication, under cover of a hallowed name, is converted to incest’. The Cathars and other medieval heretics were accused of promiscuous, incestuous orgies. Across early modern Europe, witches at their sabbats, it was learnedly pronounced, copulated with the Devil himself and, indiscriminately, with unknown members of both sexes, even parents, brothers and sisters.

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41

Volik, N. "The Ukrainian Sisters Servants of Mary Immaculate and Basilian Fathers" Activity in Canada in 1901-1925". Вісник Київського національного університету імені Тараса Шевченка. Історія, вип. 4 (139) (2018): 19–24.

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42

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

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43

Lord, France. "Sisters, Servants of the Immaculate Heart of Mary, Monroe, Michigan, Building Sisterhood: A Feminist History of the Sisters, Servants of the Immaculate Heart of Mary, Syracuse, N.Y., Syracuse University Press, 1997. xxix-392 p. 25 $ US". Études d'histoire religieuse 69 (2003): 138. http://dx.doi.org/10.7202/1006716ar.

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44

McGuinness, Margaret M. "Building Sisterhood: A Feminist History of the Sisters, Servants of the Immaculate Heart of Mary. By Sisters, Servants of the Immaculate Heart of Mary, Monroe, Michigan. Syracuse, N.Y.: Syracuse University Press, 1997. xxxii + 392 pp. n.p." Church History 67, n. 2 (giugno 1998): 415–16. http://dx.doi.org/10.2307/3169819.

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45

Пендикова, Ирина Геннадьевна. "VISUAL SEMIOTICS OF THE IMAGES OF MARTHA AND MARY IN EUROPEAN PAINTINGS". ΠΡΑΞΗMΑ. Journal of Visual Semiotics, n. 1(31) (10 febbraio 2022): 171–93. http://dx.doi.org/10.23951/2312-7899-2022-1-171-193.

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Проведен иконографический анализ образов Марфы и Марии в европейской живописи. Рассмотрена и проанализирована иконографическая традиция с построением визуального ряда произведений от эпохи Высокого Возрождения до стиля модерн. Описаны формальные приемы, определяющие поэтику композиционного построения живописного произведения: геометрические схемы, пространственные планы, атрибутивные признаки и др. В результате количественного анализа определено, что всплеск интереса к визуализации образов Марфы и Марии характерен для эпохи барокко и в наибольшей мере для итальянских и фламандских художников, при этом разработка сюжета ведется по-разному. Установлено, что отождествление образа Марии с кающейся Марией Магдалиной характерно только для итальянской живописи. В произведениях барочной испанской, фламандской (исключение – произведение П. П. Рубенса) и голландской школ живописи, а впоследствии и в произведениях академизма, реалистического искусства и символизма сюжет о Марфе и Марии разрабатывается на основе включения в композиционную схему фигуры Христа, что наиболее соответствует евангельскому тексту. На основе иконографии сюжета и антропологического подхода к прочтению семантики визуальных образов выявлены текстуальные и контекстуальные значения визуальной репрезентации образов Марфы и Марии. В эпоху барокко и в странах устоявшего и торжествующего католицизма одной из важнейших коннотаций сюжета является рефлексия оппозиции земного и духовного богатства, которая красноречиво проявляется в трактовке образов сестер и формальных композиционных приемах. В произведениях итальянских художников доминирует решение в пользу красоты и богатства Марии Магдалины в противовес невзрачности Марфы, которая часто выглядит как служанка. В повседневном плане итальянские художники разрабатывают мотив соперничества двух женских типов, отдавая предпочтение страстной и привлекательной Марии Магдалине, что совершенно не характерно для фламандского искусства, иконография которого говорит, скорее, о «статус-кво», существующем между сестрами и их служением Господу, при этом разница земного и духовного служения подчеркивается не столько эмоциональной характеристикой образов, сколько композиционным построением и атрибутами каждой из сестер.Визуализация вопроса о том, какое же из служений ведет в рай, в конкретно образном решении сюжета о Марфе и Марии появляется впервые в произведении А. да Корреджо, а затем – только через четыре века – в живописи символистов М. Дени и М. В. Нестерова, которые воспроизводят фигуры Христа, Марфы и Марии на фоне образа Небесного Иерусалима.В качестве основной концептуальной антропологической характеристики сюжета о Марфе и Марии выявлена дуалистическая несводимость путей земного и небесного служения друг к другу и одновременно причастность и того и другого божественному замыслу о человеке, которая по-прежнему остается актуальной экзистенциальной проблемой человеческого бытия. The essay is dedicated to the iconographic analysis of the images of Martha and Mary in European paintings. The iconographic tradition with the construction of a visual series of works from the High Renaissance to the Art Nouveau style is analyzed. The formal techniques that determine the poetics of the compositional construction of paintings are described: geometric schemes, spatial plans, attributive signs, etc. As a result of the quantitative analysis, it has been determined that the surge of interest in the visualization of the images of Martha and Mary is characteristic of the Baroque and, to the greatest extent, of Italian and Flemish artists, while the plot is developed in different ways. It has been established that the identification of the image of Mary with the penitent Mary Magdalene is characteristic only for Italian paintings. For works of the Baroque Spanish, Flemish (the exception is the painting by Peter Paul Rubens), and Dutch schools of painting, and, subsequently, for works of academism, realistic art, and symbolism, the plot of Martha and Mary is developed on the basis of the inclusion of the figure of Christ in the compositional scheme, which most corresponds to the gospel text. Based on the iconography of the plot and the anthropological approach to reading the semantics of visual images, the textual and contextual meanings of the visual representation of the images of Martha and Mary are revealed. In the Baroque and in the countries of established and triumphant Catholicism, one of the most important connotations of the plot is the reflection of the opposition of earthly and spiritual wealth, which is eloquently manifested in the interpretation of the images of the sisters and formal compositional techniques. Italian artists’ paintings are dominated by the decision in favor of the beauty and wealth of Mary Magdalene as opposed to the plainness of Martha, who often looks like a servant. In everyday terms, Italian artists develop a motif of rivalry between the two female types, giving preference to the passionate and attractive Mary Magdalene, which is completely unusual for Flemish art, whose iconography speaks rather of the “status quo” that exists between the sisters and their service to the Lord, while the difference between earthly and spiritual service is emphasized not so much by the emotional characteristics of the images, but by the compositional structure and attributes of each of the sisters. Visualization of the question of which of the services leads to heaven, in the figurative solution of the plot about Martha and Mary, appears for the first time in Antonio Allegri da Correggio’s painting, and then, only four centuries later, in the paintings of the Symbolists Maurice Denis and Mikhail Nesterov, who reproduce the figures of Christ, Martha, and Mary against the background of the image of Heavenly Jerusalem. As the main conceptual anthropological characteristic of the plot about Martha and Mary, the dualistic irreducibility of the ways of earthly and heavenly service to each other and, at the same time, the involvement of both of them in the divine plan for man, which, as before, remains an actual existential problem of human existence, is revealed.

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46

Špaková, Miroslava. "The Institute "Stefania" and the Activity of the Sisters of Mary Ward in Prešov in 1882-1918". Studia theologica 18, n. 1 (1 marzo 2016): 115–33. http://dx.doi.org/10.5507/sth.2016.008.

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47

Martin, Phyllis. "Complexity in the Missionary Experience: The Franciscan Missionaries of Mary in Upper Congo". Social Sciences and Missions 23, n. 2 (2010): 228–53. http://dx.doi.org/10.1163/187489410x511551.

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AbstractThe contradictions that permeated the missionary experience can be lost through the use of words such as “encounter” and “civilizing.” This study seeks to illustrate the complementary and competing forces that impinged on the work of the Franciscan Missionaries of Mary sisters in Upper Congo. It emphasizes their commitment to social action and evangelism through work, their interaction with local women and local knowledge, the particular colonial rule they witnessed, and the imperial simplification of complexity at the 1931 Paris Exposition Coloniale Internationale. Les contradictions dont a été imprégnée l'expérience missionnaire risquent de perdre en acuité avec l'usage de mots comme « rencontre » et « processus de civilisation ». Le présent article cherche à illustrer les dynamiques de complémentarité et de compétition qui ont affecté le travail des Sœurs Franciscaines de Marie dans le bassin supérieur du Congo. Il souligne leur engagement pour l'action sociale et l'évangélisation par le travail, leur rapport avec les femmes locales et le savoir local, les spécificités du régime colonial auquel elles furent confrontées, ainsi que la simplification impériale de la complexité à laquelle il fut procédé lors de l'exposition coloniale internationale de Paris en 1931.

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48

Davis, Elisabeth. "“A Softness, Slyness and Low Cunning of the Mulatto”: Mother Theresa Maxis Duchemin, Gender, and the Schism of the Sisters, Servants of the Immaculate Heart of Mary". Pennsylvania History: A Journal of Mid-Atlantic Studies 89, n. 2 (2022): 249–72. http://dx.doi.org/10.5325/pennhistory.89.2.0249.

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ABSTRACT This article examines the relationships between Catholic women religious and the bishops in the mid-nineteenth century, exploring the questions of authority and jurisdiction over women’s religious organizations that spread across various dioceses. To demonstrate this, a case study is presented of the Sisters, Servants of the Immaculate Heart of Mary (the IHMs), whose members were located in Michigan and Pennsylvania. It explores how the expansion of the IHMs caused a gendered crisis of authority among local bishops. This study occurs within a larger history of questions of jurisdiction over women’s religious organizations and racial bias within the Catholic Church in the nineteenth century. It then analyzes how the bishops used the racial identity of Mother Theresa Maxis Duchemin, the congregation’s original superior, as a weapon to regain control over the IHMs.

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Falk, Julia S., e John E. Joseph. "The Saleski family and the founding of the LSA linguistic institutes". Historiographia Linguistica 21, n. 1-2 (1 gennaio 1994): 137–56. http://dx.doi.org/10.1075/hl.21.1-2.08fal.

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Summary The Linguistic Institutes (LIs) of the Linguistic Society of America (LSA) were first envisaged by R. E. Saleski (1890–1971), an obscure scholar who for a time played a prominent role within the LSA (including the administration of the early LIs), but was inexplicably marginalized around 1931–32. E. H. Sturtevant’s 1940 history of the LI does not even mention Saleski’s name. Saleski proposed a course on “The Sociological Study of Language” for the 1929 LI – an extremely early date for such a course – and we consider the sources of his interest in this and related subjects. In addition to sketching Saleski’s life and career, we examine the careers of his sisters Else and Mary Agnes, like him minor academics, but steadfast members of LSA in its fledgling years.

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Kirkus, M. Gregory. "‘Wandering Nuns’: The Return of the Institute of the Blessed Virgin Mary to the South of England, 1862–1945". Recusant History 24, n. 3 (maggio 1999): 384–96. http://dx.doi.org/10.1017/s0034193200002582.

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‘Woods, M. Joseph died ye 20 April 1822, the last of ye Ladies of ye Establishment’So ends the register of the convent founded in Hammersmith in 1669, and with the death of Sister Joseph the Institute of Mary became extinct in the south of England. But in distant Belfast the story of its revival was already taking shape. On 1st April 1812 a little girl, Mary Petronilla, was born there to a Protestant Doctor Barratt and his wife. We know nothing of her childhood, but it is thought that as a young woman she taught singing in a Loreto convent. About the year 1835 she was received into the Catholic Church, and so embarked upon a career that was to have far-reaching effects. The presence of a Roman Catholic daughter may have been embarrassing to the doctor’s household, or perhaps it was just the desire to learn German and to see the world that prompted Mary Barratt to follow the advice of the Loreto Sisters and to accept a teaching post advertised in Augsburg. There she not only learned German in return for giving English lessons, but she observed religious life as lived in the oldest house of the Institute. Strict as the régime was (the nuns rose at 4.30 am. all the year round) she fell in love with it and asked to be received into the novitiate. On 10th September 1844 she was clothed in the habit and given the name Sister Petronilla, though this was later changed to Sister Ignatius.

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