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A WOMAN FOR HER TIME... Sister Genevieve had no idea that the neighbourhood surrounding St Louise's would soon become a war zone. In fact, Catholic families would be routed out of their homes by Protestant bombs, street battles would rage between the IRA and British soldiers on patrol. West Belfast would go up in smoke, with her girls in the middle of it all. Many would lose their fathers to the army, to prison, or to the grave. But she would not lose them. Sister Genevieve confronted violence and loss in her homilies and prayers. She enabled her girls to put despair out of their minds. With strength and courage, she helped them rise above the Troubles. This is her story. ...AND FOR ALL TIME SISTER GENEVIEVE 'Movingly impressive... her remarkable story is well worth the telling.' Times Literary Supplement 'Rae shows real insight into the spiritual motivation that Genevieve drew from her religious life. He develops also an unusual understanding of the armed conflict that raged over West Belfast.' Tablet 'A biography of a little-known but remarkable woman... should be compulsory reading for everyone who has anything to do with education.' Mail on Sunday
A little classic that is like a second Story of a Soul! Conversations, anecdotes of St. Therese, her teachings, hidden virtues, amusing remarks and beautiful death--recorded by be her sister Celine in the convent. Shows the "Little Way" in practice in daily life. A providential book! Impr. 280 pgs, PB
Her magical strength is transformation, but is she powerful enough to change his heart? A witch in the crosshairs Circe Tanglewood has tried to fit in with the other witches of Darnuith, but since the day her sister became queen, she’s been the target of painful rumors and vicious threats. Aside from her sisters, her only friend is the owner of the apothecary where she works. Her heart wants more from the taciturn and commanding Rhys, but she’s hesitant to risk losing her sole ally. A wizard with a past Rhys Bloodgood has suffered loss and never plans to open himself up to it again. No matter how attracted he is to Circe, allowing himself to love her is a gamble he’s not ready to take. Besides, a failed relationship might lose him a talented apprentice. A war that will either bring them together or tear them apart Rhys and Circe must work together to save Queen Medea from a poisoning attempt, which shatters the walls between them and drives them into the mounting political turmoil between Darnuith and Paragon. When friends become lovers, there’s nothing like the magical high, but the perils of finding Medea’s would-be assassin could destroy them before they have a chance to begin.
This sequel to volume 1 contains all of Thérèse's letters from the end of September 1890 (during her novitiate) until her death in 1897, as well as many letters written to or about her. Here the mature Saint Thérèse shows the path of her growth as a religious and as a deep spiritual writer. The reader learns much about all of her correspondents, including her two "missionary brothers," and gains familiarity with the development of her thought and message. Fifty pages of complementary documents give us useful tools for studying the texts. This work has been translated from the critical edition by John Clarke, OCD. The ebook includes 4 pages of facsimiles of Thérèse's letters, plus a fully linked general and biblical index.
All these nasty things were going on in my own country, Mme. Castellane! elaborated the protg moments later, appalled by revelations read in La Croix about the authoritarian domestic policy long implemented by her native lands former government. One which she, like it or not, as daughter of the minister of defense, engaged to the premier was an ancillary member too. I didnt know any of this was happening. And right under my nose too! Well, if I wasnt nave, I was awesome, really awesomeuninformed!
In 1943 the bell attached to a rope on both floors of a plain box-like convent in Houston, Texas, rang at 5 a.m. The nine Sisters of Divine Providence stationed at the grade school arose, reciting aloud the traditional prayer that began “Live, Jesus, in my heart! My God, I give you my heart. Mercifully deign to receive it and grant that no creature shall possess it but Thou alone.” Continuing to pray aloud for five more minutes, the Sisters who shared small bedrooms began to dress. All had developed in their novitiate a rhythm for this process, which launched each day in a uniform way. Over 20 items of dress had to be donned in a certain order. Before Morning Prayer at 5:25 in the small chapel on the first floor, the Sisters also stripped their single beds, flipped the thin mattresses, and replaced the bed linens, trying not to invade a companion’s limited space. Usually it was still dark outside when they started to recite morning prayers unique to the Congregation. This was followed by chanting in Latin on one tone Matins, Lauds, Prime, Tierce, Sext, and None from the Little Office of the Blessed Virgin Mary. Then the superior read aloud some points for reflection, and the Sisters meditated in silence for half an hour. This was the first time of the day they had some relatively unstructured time, and they sometimes experienced “distractions.” Perhaps they planned how to teach something better or recalled problematic students. At 6:30 one of the parish priests offered Mass, which was followed by breakfast. The Sisters ate in silence while one of them read passages from the Imitation of Christ. By 8 a.m. they were leading their pupils across the playground to the children’s daily Mass in the parish church. In sharp contrast, in 1990 Sister Mary Walter Gutowski, CDP, one of two Sisters living in a small apartment, was the administrator of Our Lady of Guadalupe clinic for low income Latinos and African Americans in Rosenberg, Texas. Sister Walter, who was credited with having delivered more than 3,000 babies under difficult rural circumstances, once remarked, “When someone knocks at my door in the middle of the night, I get dressed in two minutes flat because I never know what will be waiting for me outside.”1 What explains this dramatic change of style and ritual in the routines of Catholic Sisters living in mission houses? How did the Sisters move from cloisters to apartments? How did the rigid routines of the nine Sisters of 1943 transmute into the singular and unstructured life of Sister Mary Walter? What are the connections between the bell that rang at five in the morning and the one that sounded at any hour? This history examines the period of 1943 to 2000, an era during which the Sisters of Divine Providence redefined their perspective and practices within the context of a changing American Catholic church. It demonstrates that the Sisters were well situated to embrace the shifting demands of religious mission because their very heritage was grounded in ongoing transformations. Those transformations were played out on a highly charged stage of oppression concerning multi-racial relationships, one that further prepared the Sisters for the intense dynamics of modern church life. When the Sisters celebrated in 1966 the centennial of their arrival in Texas, they were staffing their own college, high schools, and numerous grammar schools in several states as well as hospitals, clinics, and neighborhood centers. They had incorporated a group of women from Mexico and encouraged the independence of a new Providence congregation in the U.S. Responding to Vatican encouragement, after the second Vatican Council they began experiments to update structures and customs so as minister more effectively. The most visible were in the areas of community living and governance and were accompanied by greater collegiality, subsidiarity, variety in prayer
Letters to and from St. Thérèse of Lisieux from September 1890 (Novitiate period as a Carmelite Nun) to September 1897 (death). Translated from the critical edition by John Clarke, OCD. Includes 4 pages of facsimiles of Thérèse's letters, plus general and biblical index to both volumes. More Information This sequel to volume 1 contains all of Thérèse's letters from the end of September 1890 (during her novitiate) until her death in 1897, as well as many letters written to or about her. Here the mature Saint Thérèse shows the path of her growth as a religious and as a deep spiritual writer. The reader learns much about all of her correspondents, including her two "missionary brothers," and gains familiarity with the development of her thought and message. Fifty pages of complementary documents give us useful tools for studying the texts.
Religious Lessons tells the story of Zellers v. Huff, a court case that challenged the employment of nearly 150 Catholic sisters in public schools across New Mexico in 1948. Known nationally as the "Dixon case," after one of the towns involved, it was the most famous in a series of midcentury lawsuits, all targeting what opponents provocatively dubbed "captive schools." Spearheaded by Protestants and Other Americans United for Separation of Church and State, the publicity campaign built around Zellers drew on centuries-old rhetoric of Catholic captivity to remind Americans about the threat of Catholic power in the post-War era, and the danger Catholic sisters dressed in full habits posed to American education. Americans at midcentury were reckoning with the U.S. Supreme Court's new mandate for a "wall of separation" between church and state. At no time since the nation's founding was the Establishment Clause studied so carefully by the nation's judiciary and its people. While Zellers never reached the Supreme Court, its details were familiar to hundreds of thousands of citizens who read about them in magazines and heard them discussed in church on Sunday mornings. For many Americans, Catholic and not, the scenario of sisters in veils teaching children embodied the high stakes of the era's church-state conflicts, and became an occasion to assess the implications of separation in their lives. Through close study of the Dixon case, Kathleen Holscher brings together the perspectives of legal advocacy groups, Catholic sisters, and citizens who cared about their schools. She argues that the captive school crusade was a transitional episode in the Protestant-Catholic conflicts that dominate American church-state history. Religious Lessons also goes beyond legal discourse to consider the interests of Americans--women religious included--who did not formally articulate convictions about the separation principle. The book emphasizes the everyday experiences, inside and outside classrooms, that defined the church-state relationship for these people, and that made these constitutional questions relevant to them.