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Although Katharine Drexel has been the subject of several biographies, they have tended to treat her as a perfect human being whom the Church later transformed into a saint. Katherine and the Sisters Who Shared Her Vision moves beyond the story of the heiress’s individual life devoted to God and shines a light on the work she did, assisted by the Sisters of the Blessed Sacrament. Drexel could have lived comfortably, wealthy and privileged, as a Philadelphia philanthropist but chose to found a religious congregation of women dedicated to working within Black and Indigenous communities—without receiving the bulk of the money left by Drexel's father. The author’s careful examination of the work Drexel and her Sisters accomplished in Philadelphia and elsewhere shows impacts on the Church while also revealing racial issues at work in the story. This brings a critical perspective to Drexel's ministry to further our understanding of the Black Catholic community and renew our commitment to the difficult, ongoing conversation about race in America.
On October 1, 2000, Pope John Paul II proclaimed Katharine Drexel (1858 1955) to be a saint of the Roman Catholic Church. Only the second American-born Catholic saint in history, Drexel founded the Sisters of the Blessed Sacrament in 1891 and established more than sixty Blessed Sacrament missions and schools. In this biography Cheryl Hughes chronicles the remarkable life of St. Katharine Drexel, exploring what drove her to turn away from her family s wealth and become a missionary nun who served some of the most underprivileged and marginalized people of her time. Through her inspiration and effort "Mother" Katharine improved the lives of untold numbers of Native Americans and African Americans, overcoming open hostility to her work from various quarters, including the Ku Klux Klan. Her saintly legacy lives on today.
The Prairie Provinces cover Alberta, Saskatchewan and Manitoba.
The 150-Year History of St. Henry's Catholic Church, Watertown,Wisconsin. 1853-2003. The only previous history of St. Henry’s Catholic Church of Watertown was written in German in 1903, at the time of the 50th anniversary of the congregation. One hundred years later, a new and comprehensive history of the congregation has been written to coincide with the 150th anniversary of St. Henry’s. The product of over two years of research, this updated history documents and adds perspective to the significant achievement of the one and one-half centuries of the church itself and also of the faith and devotion of its members over the years. Making lighthearted use of names of books of the Bible to organize the content of this history, the author covers all aspects of the history of St. Henry’s: the church, school, parish center, rectory, and cemetery; the societies and organizations; the varied religious services; the few absolute commands of Christ and the many rules of the Church; the devotions that nurtured one’s religious life and also the events that tested one’s faith. Particular emphasis is placed on the early decades of the 150 year history.
Across the country, white ethnics have fled cities for suburbs. But many have stayed in their old neighborhoods. When the busing crisis erupted in Boston in the 1970s, Catholics were in the forefront of resistance. Jews, 70,000 of whom had lived in Roxbury and Dorchester in the early 1950s, were invisible during the crisis. They were silent because they departed the city more quickly and more thoroughly than Boston's Catholics. Only scattered Jews remained in Dorchester and Roxbury by the mid-1970s. In telling the story of why the Jews left and the Catholics stayed, Gerald Gamm places neighborhood institutions--churches, synagogues, community centers, schools--at its center. He challenges the long-held assumption that bankers and real estate agents were responsible for the rapid Jewish exodus. Rather, according to Gamm, basic institutional rules explain the strength of Catholic attachments to neighborhood and the weakness of Jewish attachments. Because they are rooted, territorially defined, and hierarchical, parishes have frustrated the urban exodus of Catholic families. And because their survival was predicated on their portability and autonomy, Jewish institutions exacerbated the Jewish exodus. Gamm shows that the dramatic transformation of urban neighborhoods began not in the 1950s or 1960s, but in the 1920s. Not since Anthony Lukas's Common Ground has there been a book that so brilliantly explores not just Boston's dilemma but the roots of the American urban crisis.
The church served not only as a religious center but also as a social and cultural focal point, and it formed an indispensable link between the local Slovak Catholic community and an extensive network of national fraternal organizations.".
Discusses how activists in Boston upheld their anti-slavery tradition and promoted an equal rights agenda during the years between 1890 and 1920, a period in which African-Americans throughout the country were being deprived of civil and political justice.