Готові списки джерел за темами / Oblate Sisters of St

Добірка наукової літератури з теми "Oblate Sisters of St"

Автор: Grafiati
Опубліковано: 26 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Oblate Sisters of St"

1

Black, Helen K., Susan M. Hannum, Robert L. Rubinstein, and Kate de Medeiros. "Generativity in Elderly Oblate Sisters of Providence: Table 1." Gerontologist 56, no. 3 (October 28, 2014): 559–68. http://dx.doi.org/10.1093/geront/gnu091.

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2

Castillo, Dennis A. "Devotion Beyond Comprehension: The Catholic Church and the 1832 Cholera Epidemic in Baltimore." U.S. Catholic Historian 42, no. 1 (January 2024): 1–24. http://dx.doi.org/10.1353/cht.2024.a919702.

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Abstract: When cholera first afflicted the United States in 1832, little was known about the disease, which caused widespread fear and panic. Thought to affect only the unhygienic, impoverished, and drunkards, the disease exposed many ugly aspects of U.S. society, particularly bigotry and racial inequities. In the 1832 epidemic in Baltimore, Catholic clergy and religious provided spiritual care and nursed the sick, including two communities of women religious: the Sisters of Charity, a Euro-American community, and the Oblate Sisters of Providence, an African-American community. These Sisters were critical in responding to the epidemic, with each losing at least one member to the disease. Despite similar sacrifices, the two communities did not receive the same acknowledgment, which is further evidence of the era's prejudices and inequalities.
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3

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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4

Dabade, Vivekanand, Navaneeth K. Marath, and Ganesh Subramanian. "The effect of inertia on the orientation dynamics of anisotropic particles in simple shear flow." Journal of Fluid Mechanics 791 (February 24, 2016): 631–703. http://dx.doi.org/10.1017/jfm.2016.14.

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It is well known that, under inertialess conditions, the orientation vector of a torque-free neutrally buoyant spheroid in an ambient simple shear flow rotates along so-called Jeffery orbits, a one-parameter family of closed orbits on the unit sphere centred around the direction of the ambient vorticity (Jeffery, Proc. R. Soc. Lond. A, vol. 102, 1922, pp. 161–179). We characterize analytically the irreversible drift in the orientation of such torque-free spheroidal particles of an arbitrary aspect ratio, across Jeffery orbits, that arises due to weak inertial effects. The analysis is valid in the limit $Re,St\ll 1$, where $Re=(\dot{{\it\gamma}}L^{2}{\it\rho}_{f})/{\it\mu}$ and $St=(\dot{{\it\gamma}}L^{2}{\it\rho}_{p})/{\it\mu}$ are the Reynolds and Stokes numbers, which, respectively, measure the importance of fluid inertial forces and particle inertia in relation to viscous forces at the particle scale. Here, $L$ is the semimajor axis of the spheroid, ${\it\rho}_{p}$ and ${\it\rho}_{f}$ are the particle and fluid densities, $\dot{{\it\gamma}}$ is the ambient shear rate, and ${\it\mu}$ is the suspending fluid viscosity. A reciprocal theorem formulation is used to obtain the contributions to the drift due to particle and fluid inertia, the latter in terms of a volume integral over the entire fluid domain. The resulting drifts in orientation at $O(Re)$ and $O(St)$ are evaluated, as a function of the particle aspect ratio, for both prolate and oblate spheroids using a vector spheroidal harmonics formalism. It is found that particle inertia, at $O(St)$, causes a prolate spheroid to drift towards an eventual tumbling motion in the flow–gradient plane. Oblate spheroids, on account of the $O(St)$ drift, move in the opposite direction, approaching a steady spinning motion about the ambient vorticity axis. The period of rotation in the spinning mode must remain unaltered to all orders in $St$. For the tumbling mode, the period remains unaltered at $O(St)$. At $O(St^{2})$, however, particle inertia speeds up the rotation of prolate spheroids. The $O(Re)$ drift due to fluid inertia drives a prolate spheroid towards a tumbling motion in the flow–gradient plane for all initial orientations and for all aspect ratios. Interestingly, for oblate spheroids, there is a bifurcation in the orientation dynamics at a critical aspect ratio of approximately 0.14. Oblate spheroids with aspect ratios greater than this critical value drift in a direction opposite to that for prolate spheroids, and eventually approach a spinning motion about the ambient vorticity axis starting from any initial orientation. For smaller aspect ratios, a pair of non-trivial repelling orbits emerge from the flow–gradient plane, and divide the unit sphere into distinct basins of orientations that asymptote to the tumbling and spinning modes. With further decrease in the aspect ratio, these repellers move away from the flow–gradient plane, eventually coalescing onto an arc of the great circle in which the gradient–vorticity plane intersects the unit sphere, in the limit of a vanishing aspect ratio. Thus, sufficiently thin oblate spheroids, similar to prolate spheroids, drift towards an eventual tumbling motion irrespective of their initial orientation. The drifts at $O(St)$ and at $O(Re)$ are combined to obtain the drift for a neutrally buoyant spheroid. The particle inertia contribution remains much smaller than the fluid inertia contribution for most aspect ratios and density ratios of order unity. As a result, the critical aspect ratio for the bifurcation in the orientation dynamics of neutrally buoyant oblate spheroids changes only slightly from its value based only on fluid inertia. The existence of Jeffery orbits implies a rheological indeterminacy, and the dependence of the suspension shear viscosity on initial conditions. For prolate spheroids and oblate spheroids of aspect ratio greater than 0.14, inclusion of inertia resolves the indeterminacy. Remarkably, the existence of the above bifurcation implies that, for a dilute suspension of oblate spheroids with aspect ratios smaller than 0.14, weak stochastic fluctuations (residual Brownian motion being analysed here as an example) play a crucial role in obtaining a shear viscosity independent of the initial orientation distribution. The inclusion of Brownian motion leads to a new smaller critical aspect ratio of approximately 0.013. For sufficiently large $Re\,Pe_{r}$, the peak in the steady-state orientation distribution shifts rapidly from the spinning- to the tumbling-mode location as the spheroid aspect ratio decreases below this critical value; here, $Pe_{r}=\dot{{\it\gamma}}/D_{r}$, with $D_{r}$ being the Brownian rotary diffusivity, so that $Re\,Pe_{r}$ measures the relative importance of inertial drift and Brownian rotary diffusion. The shear viscosity, plotted as a function of $Re\,Pe_{r}$, exhibits a sharp transition from a shear-thickening to a shear-thinning behaviour, as the oblate spheroid aspect ratio decreases below 0.013. Our results are compared in detail to earlier analytical work for limiting cases involving either nearly spherical particles or slender fibres with weak inertia, and to the results of recent numerical simulations at larger values of $Re$ and $St$.
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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

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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7

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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8

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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9

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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10

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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Дисертації з теми "Oblate Sisters of St"

1

Gresko, Jacqueline. "Gender and mission : the founding generations of the Sisters of Saint Ann and the Oblates of Mary Immaculate in British Columbia, 1858-1914." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.

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2

Brady, Josephine Margaret, and res cand@acu edu au. "Sisters of St Joseph: the Tasmanian experience the foundation of the Sisters of St Joseph in Tasmania1887-1937." Australian Catholic University. School of Religious Education, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp73.09042006.

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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph’s ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools’ Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania. The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
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3

Brady, Josephine Margaret. "Sisters of St Joseph: The Tasmanian experience: The foundation of the Sisters of St Joseph in Tasmania 1887-1937." Thesis, Australian Catholic University, 2004. https://acuresearchbank.acu.edu.au/download/fd1b93c5be669e5b5175791f8fadc28add40a65d40d0f75e8ad1ae42fb7079eb/2907348/64802_downloaded_stream_27.pdf.

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This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph's ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools' Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania.;The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.
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4

Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.

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5

MacDonald, Heidi. "The Sisters of St. Martha and Prince Edward Island social institutions, 1916-1982." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ68169.pdf.

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6

Phillips, Patricia. "Evangelization of the unchurched and the charism of the Sisters of St. Joseph." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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7

Walbel, Pauline Rose. "A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973." PDXScholar, 1990. https://pdxscholar.library.pdx.edu/open_access_etds/4132.

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On August 17, 1961, Pope John XXIII appealed to religious communities in the United States to send ten-percent of their personnel to assist the Church in Latin America. Thousands answered his call. This unprecedented effort drew four members of the Sisters of St. Mary of Oregon to the village of Tamshiyacu in the jungles of Peru from 1966 to 1973. The purpose of this thesis ls to examine the experience of the sisters within the context of the total missionary effort and the religious changes affecting the Catholic Church in the United States and Latin America during the 1960/s.
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8

Coon, Katherine E. "The Sisters of Charity in Nineteenth-Century America: Civil War Nurses and Philanthropic Pioneers." Thesis, Connect to resource online, 2010. http://hdl.handle.net/1805/2185.

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Thesis (M.A.)--Indiana University, 2010.
Title from screen (viewed on July 19, 2010). Departments of History and Philanthropic Studies, School of Liberal Arts, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Nancy Marie Robertson, Jane E. Schultz, Patricia Wittberg. Includes vitae. Includes bibliographical references (leaves 158-169).
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Deptula, Richard. "Polish immigrants, Conventual Franciscans, and Franciscan Sisters of St. Joseph Corpus Christi Roman Catholic Church, Buffalo, New York, 1898-1939 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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10

Murphy, Ryan P. "Breaking Through the Glass Cloister: The Sisters of St. Joseph of Philadelphia, Social Justice, and Gender Consciousness After Vatican II." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/439873.

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Анотація:
Sociology
Ph.D.
Since the Vatican’s widely-publicized criticism of American Catholic nuns in 2012, religious sisters have risen into the public consciousness. For decades, thousands of religious sisters in the United States have served within a rigid patriarchal Church that does not always recognize their contributions, yet relies on them to carry out its ministries. Through an emphasis on their missions of service to the poor and work for social justice, religious sisters emerged from this contentious situation with Rome as intelligent and dedicated women who lead dynamic lives that often go unnoticed. Through a case study of the Sisters of St. Joseph of Philadelphia, I analyze individual sisters’ lived experiences. In this research, I seek to understand the congregation’s institutional culture to uncover how religious sisters develop strategies to live out their mission of service to the poor and marginalized, and how they continue to advocate for social and structural change in the Catholic Church and in secular society. Specifically, I conducted interviews with 23 Sisters of St. Joseph and analyzed archived writings, letters, and congregational documents dating back to the late 1960s. I submit that over the past 50 years since the Second Vatican Council (Vatican II), the Sisters of St. Joseph actively embraced gender consciousness and social justice as a means of empowerment toward social change, despite the institutional pressures within the Church and society that discourage this. I argue that the progressive spirit and commitment to social justice indicative of a feminist orientation created a dissonance between religious sisters and Church leadership, while simultaneously increasing their integration into secular society. Ultimately, I contend that their congregational mission of unity and reconciliation, their status as sisters in a religious community, and privilege as educated women allows the Sisters of St. Joseph to be courageous risk-takers in advancing social and structural change in both the Catholic Church and the world. In addition to the 23 semi-structured interviews, I used qualitative content analysis to explore the congregation’s primary archival documents, especially those published from the periodic general chapters just after Vatican II through the most recent chapter in summer 2014. These chapter meetings are called roughly every five years, during which time the Sisters of St. Joseph elect congregational leadership and articulate the community’s organizational vision and direction. At each chapter’s conclusion, the congregation publishes a document(s) that informs its mission and work for the next several years. In addition to these public documents, I was granted access to the Sisters of St. Joseph congregational archives, where I analyzed notes, letters, minutes, voting records, proposals and enactments, and personal recollections of the general chapter meetings. In total, I analyzed nearly 300 documents from the Sisters of St. Joseph congregational archives. In my textual analysis, I used subjective interpretation of language in the text with particular attention placed on its content and contextual meaning in order to identify themes or patterns. Once I identified the major themes, I grouped them into three theoretical areas, which became the empirical chapters 4, 5, and 6 of this study. Chapter 4 argues that the sisters’ move toward active social justice work and advocacy after Vatican II is evidence of lived religion for this congregation. Chapter 5 analyzes how the Sisters of St. Joseph navigate issues of gender and sexuality in the Church, in their congregation, and in society. Chapter 6 looks at how the congregation contends with race and ethnicity within their own community, but also in the lives of the people they serve in their various ministries. Finally, in chapter 7, I conclude by examining how the congregation moved toward a more democratic, corporate structure focused on long-term viability in the decades after the Second Vatican Council. Ultimately, I argue that as the congregation evolved after Vatican II, they broke through what I call a “glass cloister.” Through the renewal process, the Sisters of St. Joseph emerged from decades of restriction as sisters reborn, reclaiming their original congregational focus and eager to live out their lives in service to others. As convent rules loosened and the sisters claimed their voices within the Catholic Church structure and in secular society, the congregation defined itself as a dynamic community of women dedicated to social justice and advocacy for the poor and marginalized.
Temple University--Theses
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Книги з теми "Oblate Sisters of St"

1

Knecht, Sharon. Oblate Sisters of Providence: A pictorial history. Virginia Beach, VA: Donning Co. Publishers, 2007.

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2

Lucarella, Agostino. Le Oblate di S. Maria Nuova di Firenze. Bari: Flli. Laterza, 1988.

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3

Arellano, Maria Guadalupe. Out of the abyss: Life and spirit of Mother Maria Auxilia de la Cruz O.S.S.E. Stockbridge, Mass: Oblate Sisters of the Blessed Sacrament, 1988.

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4

O'Donovan, Richard. Oblate Missionaries at Amlwch, Anglesey, North Wales. [Amlwch?]): Missionary Oblates of Mary Immaculate (O.M.I, 2003.

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5

Persons of color and religious at the same time: The Oblate Sisters of Providence, 1828-1860. Chapel Hill: University of North Carolina Press, 2002.

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6

Akoth, Dorothy. Franciscan Sisters of St Joseph-Asumbi. Limuru, Kenya: Franciscan Kolbe Press, 2018.

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7

St. Scarlet. New York, NY: Dramatists Play Service, 2005.

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8

Agnes, Sisters of St, ed. Ordinary sisters: The story of the Sisters of St. Agnes, 1858-1990. Fond du Lac, WI: Congregation of Sisters of St. Agnes, 2007.

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9

Grabowski, Mary Bonaventure. Felician Sisters: History of the Congregation of the Sisters of St. Felix of Cantalice. Newark, N.J: Johnston Letter Co., 1993.

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10

Noonan, Paschala. Signadou: History of the Kentucky Dominican Sisters. Manhasset, N.Y: Brookville Books, 1997.

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Частини книг з теми "Oblate Sisters of St"

1

Smyth, Elizabeth. "2. Christian Perfection and Service to Neighbours: The Congregation of the Sisters of St Joseph, Toronto, 1851-1920." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley, 38–54. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-006.

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2

"Moving Ahead, 1916-1927: Mother St Viateur's Leadership, the Power of the Deinstitutionalizing Voice, and the Redirection Set by the New Constitutions." In Missionary Oblate Sisters, 45–70. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-006.

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3

"Establishing Bonding Memories through The Myth of Foundation and Returning to the Past in the Search for Renewal." In Missionary Oblate Sisters, 141–58. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-009.

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4

"Maps." In Missionary Oblate Sisters, 165–69. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-011.

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5

"Foreword." In Missionary Oblate Sisters, xi—xiv. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-001.

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6

"Introduction and Acknowledgments." In Missionary Oblate Sisters, xv—xvii. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-002.

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7

"Front Matter." In Missionary Oblate Sisters, i—viii. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-fm.

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8

"Index." In Missionary Oblate Sisters, 213–20. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-014.

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9

"The Early Years, 1902-1905." In Missionary Oblate Sisters, 3–21. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-004.

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10

"Institutionalizing the Early Community, 1906-1915." In Missionary Oblate Sisters, 22–44. McGill-Queen's University Press, 2005. http://dx.doi.org/10.1515/9780773573130-005.

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Звіти організацій з теми "Oblate Sisters of St"

1

Walbel, Pauline. A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6015.

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