Charles and Margaret Hall Cushwa Centerfor the Study of American Catholicism

Mary Ewens, OP Named as AssociateDirector of the Cushwa Center

I arn pleased to announce that MaryEwens, OP, former faculty member andadministrator at Edgewood and RosaryColleges, has been appointed theAssociate Director of the CushwaCenter. She will be responsible for

coordinating many of the activitiesof the Cushwa Center, including the

production of the newsletter. Dr.Ewens was also appointed AdjunctProfessor in the College of Arts andLetters at Notre Darne, where she willteach courses in the humanities.While at Notre Darne, Dr. Ewens willcontinue her research on AmericanCatholic sisterhoods. All of us atNotre Dame and the Cushwa Center are

most pleased to have Dr. Ewens

working with us.

Jay P. Dolan

Notes on Organizations and ConferencesThe November 5 meeting of WomenHistorians of the Midwest at theCollege of St. Catherine will focuson New Directions in the History ofWomen in Religion. Contact: Joan

Gunderson, st. Olaf College, North­field, MN 55057, (507)663-3164.

The American Catholic HistoricalAssociation will hold its springmeeting April 21 and 22, 1989 atCanisius College, Buffalo.

The newly formed Conference on theHistory of Women Religious will holda working conference with the theme"Setting an Agenda for the Future" atthe College of St. Catherine June 25-28, 1989. Special emphasis will be

Volume 15, Number 2Fall 1988

placed on> the assessment of past

research, future needs, sources, and

networking. Among the featured

speakers will be Barbara Welter and

Mary Ann Donovan, SC. Contact: Karen

Kennelly, CSJ, 1884 Randolph Avenue,St. Paul, MN 55105.

A Central Texas Catholic HistoricalSociety has been formed in theDiocese of Austin "to bring awareness

of our history to the Catholics inthe Diocese."

The Seattle Archdiocese is also

establishing a historical society.

The North American Association forthe Study of Religion has beenfounded to encourage the historicaland comparative study of religion byNorth American scholars and to linksuch scholars with the InternationalAssociation for the History ofReligions. Contact: Luther M.

Martin, Religion Department, Univer­sity of Vermont. 481 Main St., Bur­

lington, VT 05405.

A conference on "Authority andAcademic Freedom at Catholic Collegesand Universities" will be held at theCollege of Mount St. Vincent November12 sponsored by the AAUP and others.Contact: Mark Blum (202)737-5900.

Georgetown University will hold a

colloquium on "Liturgical Renewal InAmerica" December 2-4. Contact: Rev.Lawrence Madden, Georgetown U. ,

Washington, DC 20057, (202)687-4420.

Mary L. O'Hara, CSJ, of the Collegeof St. Mary in Omaha convened a

colloquium on the Future of theReligious Life in St. Paul May 20-22.Those whose papers on this topic were

l

presented and discussed were ClareAdams, OSC, Angela Berrios, OSB,Ri tamary Bradley, FSCC, Mary Ewens,OP, Charlotte Marshall, OSP, MaryO'Hara, CSJ, Joseph Schmidt, FSC, andVilma Seelaus, OCD.

Call for ManuscriptsThe Texas Catholic Historical Societyhas established a new scholarlyjournal entitled the Journal of TexasCatholic History and Culture. Theeditors of the new periodical plan to

publish their first issue in Febru­ary, 1990, and at this time are

.ì ssu ì

nq a call for manuscripts forpublication consideration. Thejournal will focus on Roman Catholichistory and culture (culture beingconsidered broadly as literature,music, art, architecture, and relatedareas of study) of Texas and theAmerican Southwest. Dr. PatrickFoley, editor, 1113 Idlewood Ave.,Azle, TX 76020-3647. (817)237-9602.The deadline for submitting manu­

scripts is June 1, 1989.

Manuscript CompetitionsTHE ARCHBISHOP PETER L. GERETY FUNDFOR ECCLESIASTICAL HISTORY hasannounced two awards. Through itsResearch Award it will give prizes of$300 for monographs, essays, articlesor short booklength typescriptsproduced as a result of research inthe Archives of the Archdiocese ofNewark and/or other archival depositsin the Archives of Seton Hall

Univeristy under the care of the New

Jersey Catholic Historical RecordsCommission. The Fund will bienniallyaward $2,000 as a subvention for the

publication of a book, a substantial

portion of which pertains to the

history of the Roman Catholic

community in the State of New Jersey,written by an author who has used thesame archives. Submissions shall besent to: Rev. Robert Wister, Schoolof Theology, Seton Hall University,South Orange, NJ 07079.

THE CONFERENCE ON FAITH AND HISTORY

has announced an annual prizecompetition for historical studies of

religion's role in modern cultures.The prize will be guaranteed publica-

tion of the winning manuscript by theMercer University Press. Deadlineeach year for the submission of

manuscripts will be July 1. Moreinformation from Joel A. Carpenter;Administrator, Latourette PrizeCompetition; Wheaton College;Wheaton, IL 60187.

CUSHWA CENTER ACTIVITIES

American Catholic Studies Seminar

On September 20 Dr. Dale Light of

Pennsylvania State University­Schuykill presented a paper entitled"The Social Perspectives of CatholicAssociations in Antebellum Philadel­

phia," which was a further develop­ment of the research outlined in his

essay in the last issue of theNewsletter.

On November 3 Dr. Paula Kane of TexasA & M University will be the featuredspeaker at the seminar, expanding on

the summary of her research presentedin the current Newsletter. Another

meeting of the seminar is scheduledfor February 9, 1989.

For a copy of these papers send $3.00each (this includes postage/handling)to the Cushwa Center.

Hibernian Lecture

The annual Hibernian Lecture was heldat Notre Dame on October 13. Dr.

Timothy Meagher of the NationalEndowment for the Humanities spoke on

"Looking Through the Lace Curtain:The Irish-American Search forIdentity and Role at the Turn of theCentury. " This annual lecture ismade possible by a grant from theAncient Order of Hibernians and theLadies of the Ancient Order ofHibernians.

Grants and Awards

Research Travel Grantsto scholars who wish

library and archiveAmericana at Notre Dame.

are

toof

awardeduse theCatholic

2

The Hibernian Research Award, fundedby the Ancient Order of Hiberniansand the Ladies of the Ancient Orderof Hibernians grants $2,000 to a

postdoctoral scholar of any academicdiscipline who is engaged in a

research project studying the Irishexperience in the United States.

Further information and applicationforms are available from the CushwaCenter. All applications must bepostmarked no later than December 15,1988.

Research Fellowship ProgramIn addi tian to the research fellow­ships noted in the last issue of theNewsletter we are happy to announce

that a fellowship for 1988-89 hasalso been awarded to Dr. Ani taGandolfo of West Virginia Universi­ty. She will be studying fai th andimagination in contemporary Catholicc u L ture, and in particular the

relationship between religion andliterature and the resurgence of the"story."

The Research Fellowship Program isdesigned to provide a collegialenvironment for individuals engagedin research in the area of Americanreligion, especially as it relates tothe study of American Catholicismboth past and present. Researchfellows are provided offices in theCushwa Center and have easy access tothe University library and archives.The application consists of thefollowing: (1) a letter indicatingthe proposed period of residence as a

research fellow and the plans forfunding this period of research (theCushwa Center will not providefunding for the research fellow); (2)a brief statement (not to exceed 500words) of research plans; (3) A copyof the applicant's curriculum vitae.The deadline for applications for the1989-1990 academic year is January15, 1989.

Conference

The Cushwa Center will host a

conference of the Commission on theStudy of Church History in Latin

America (CEHILA) on "The History ofHispanic Catholics in the UnitedStates" March 12-14, 1989. Con­ference coordinators are Jay P.Dolan, Moises Sandoval, and BishopRicardo Ramirez, CSB. Immediatelyfollowing that conference theUniversity of Notre Dame will hostone to commemorate the twentiethanniversary of Medellin and the tenthanniversary of Puebla.

Personal Notices

Susan Acker, History, Kent State

University, is studying German

immigrant sisterhoods.

Mary Urban Archer, OSF, has completeda history of Holy Name Province ofthe Sisters of St. Francis ofPenance and Christian Chari tyentitled, From the Kreppel to theBanks of the Niagara River. It isavailable from the Stella Niagara(NY) motherhouse for $7.75.

Christine Athans! BVM, of the St.Paul Seminary lS working on an

article on "Mary in American CatholicSpirituality" and a book on religiousanti-Semitism in the US.

Anne Butler, History, GallaudetUniversity, is studying the lives ofwomen religious on the frontier.

Joseph P. Chinnici, OFM,ley, is working on thecontemplation/mysticismCatholic community.

GTU Berke­history ofin the US

Conrad Cherry has been appointedDirector of the Project on Religionand American Culture at IndianaUniversity-Purdue University of

Indianapolis.

Emmett corry� OSF, St. John'sUniversi ty, lS researching thehistory of the Franciscan Brothers of

Brooklyn, a community of teachingreligious founded from Mount Bellew,Galway, Ireland in 185�.

Cyprian Davis, OSB, of St. Meinrad's,is working on a history of BlackCatholics.

3

William E. Ellis of the Oral HistoryCenter at Eastern Kentucky Universityseeks information on Patrick HenryCallahan from newsletter readers.

Michael Engh, SJ, of Loyola Marymounthas received the Maynard J. GeigerMemorial Fellowship for 1988-1989from the Santa Barbara MissionArchive Library.

Mary Ewens, OP, of the Cushwa Centerhas completed two chapters on nuns ofNorth Dakota for centennial volumesof the Diocese of Fargo and of theNorth Dakota Women's History Project.

Patrick Foley, editor of the Journalof Texas Catholic History andCul ture, will have a booklengthmanuscript on Bishop Jean-Marie Odinand the Catholic Church in Texas,1840-1860, ready by the end of theyear.

Carol Jablowski of the University ofSouth Florida at Tampa, has publishedan article, "Rhetoric, Paradox, andthe Movement for Women's Ordinationin the Roman Catholic Church," in the

Quarterly Journal of Speech, Vol. 74(1988).

Glenn A. Janus is researching an

intellectual biography of BishopBernard McQuaid, focusing on hisAmericanism.

Terrence Kardong, OSB, editor of theAmerican Benedictine Review, has

completed Beyond Red River, a historyof the Diocese of Fargo and iscurrently working on a study of the

Church's work on the Fort BertholdIndian Reservation during the lasthundred years.

Christopher Kauffman, editor of theU. S. Catholic Historian, is workingon the leadership of William Howard

Bishop in Catholic Rural Lifemovements.

Karen Kennelly, CSJ, St. Paul, is

currently doing research in Peru andelsewhere on Changing Concepts of

Mission and Evangelization SinceVatican II.

Peter Kountz , University of Roches­

ter, is working on a book on Thomas

Merton, Twentieth-Century American

Monk, and on essays on monasticismand liberation, and on Karl Barth andMozart.

Congratulations to Ellen MarieKuznicki, CSSF, of Villa MariaCollege, who received a Citation ofMerit from the Polish-AmericanCongress for her contributions to theadvancement of Po l i sh-Amer icancauses.

Anthony J. Kuzniewski, SJ, Holy Cross

College, recently delivered the firstannual Fiedorczyk Lecture in polish­American Studies at Central Connect­

icut State University in New Britain.His topic was "Francis Dzierozynskiand the Jesuit Restoration in theUnited States."

Dolores Liptak, RSM, has justcompleted the editing of pioneerHealers: The History of Women

Religious in American Health Care1860-1986. She has been commissionedto compile, with Joseph Duffy a

history for the 150th anniversary ofthe Hartford Archdiocese.

Gail Mandell of St. Mary's College(Notre Dame) is researching a

biography of Sister Madeleva, CSC.

Benedict McCaffree, OSB,appointed Director of theCatholic Historical Society.

has beenOklahoma

Peter McDonough of the Institute forSocial Research at the University of

Michigan has received three grants to

help him in his study of changes inthe Society of Jesus, particularlythe flow of ideas and manpowerbetween Western Europe, LatinAmerica, and the US in the yearsfollowing World War II and throughthe Vatican II era.

Randall M. Miller of St. Joseph'sUniversi ty has recently published a

chapter in Varieties of SouthernReligious Experience (ed. Samuel S.

Hill) and co-authored Ethnic andRacial Images in American Film andTelevision and Shades of the Sunbelt:

Essays on Race, Ethnicity and theUrban South, all of which havesections on Catholics.

4

Barbara Misner, SCSC, archivist ofthe School Sisters of St. Francis(Milwaukee), is writing the historyof her congregation, the Sisters ofCharity of the Holy Cross.

Michael V. Namorato, History,University of Mississippi, isresearching a history of the CatholicChurch in Mississippi, 1911-1984.

Suzanne Noffke, OP, is writing a

history of the Racine Dominicans.

Mary Oates, CSJ, Regis College, isdoing research on Catholic philan­thropy.

Frances Panchok of the UST School ofTheology is President-Elect of theTexas Catholic Historical Society.

The Edward Mellen Press is publishingGeorge Pepper's study, The BostonHeresy Case in View of the Seculari­zation of Religion: A Case Study inthe Sociology of Religion this fall.His article "Peter L. Berger on

Modernization and Religion," appearedin Cross Currents, Spring, 1988.

Spring also saw the publication ofCivil Religion and the Presidency,(Zondervan) by Richard V. Pierard andRobert D. Linder.

Lora Ann Quinonez, CDP,Daniel Turner, SNDdeN,research on the Leadershipof Women Religious.

and Maryare doingConference

Clifford J. Reutter is studyingearly Detroit Catholic history duringthe episcopate of Bishop FredericRese.

The Sisters of St. Joseph of Peacehave recently issued An Index to thePublished Writings of Margaret Anna

Cusack, which is available from theirJersey City convent.

Vincent Tegeder, OSB, of St. John'sAbbey recently spoke on "The Legacyof Virgil Michel and the Future ofthe Catholic Church in America" atthe Virgil Michel Symposium at St.John's.

Richard Tristano of the GlenmaryResearch Center is studying thesocial history of the Black Catholiccommunity of Natchez, Mississippi.

Timothy Walch of the NationalArchives reports that his new

textbook, Catholicism in America: ASocial History will be published byRobert E. Krieger in 1988.

paulist will be publishing GeorgeWeigel's Catholicism and the Renewalof American Democracy in 1989.

Joseph M. White is currently workingon a biographical study of ArchbishopPeter L. Gerety of Newark, NJ.

Vincent Yzermans, acting archivist ofthe Diocese of st. Cloud, willpublish his biography of Otto

Zardetti, Frontier Bishop of St.Cloud in October. His centennialhistory of the St. Cloud Diocese willappear next summer.

Publications

Abortion and Catholicism: TheAmer ican Debate, edi ted by Patr iciaBeattie Jung and Thomas A. Shannonconsists of 23 essays on abortion.Contributors include Archbishop JohnR. Roach, Cardinal Terence Cooke,Mario Cuomo, Thomas A. Shannon, and

Rosemary Radford Ruether. Crossroad.1988. ISBN 0-8245-0884-X $14.95.

Abounding in Mercy: Mother AustinCarroll, by Sister M. HermeniaMuldrey, RSM, documents the life ofMother Mary Teresa Austin Carroll, a

member of the Order of Mercy who diedin 1909. During the nineteenthcentury, Carroll founded socialservices and schools in the Southfrom Florida to Louisiana. Availablein December, 1988 from Our Lady ofMercy Convent, re Mother AustinCarroll, 2039 N. Geyer Road, St.

Louis, MO 63131.

A Bentivoglio of the Bentivoglio, theservant of God Mary Maddalena of theSacred Heart of Jesus, CountessAnnetta Bentivoglio, 1834-1905 ... byAlbert Kleber provides a rich

5

biography, based on letters, diaries,correspondence, and other unpublishedsources of Mother Mary MagdalenBentivoglio, foundress of the Orderof St. Clare of the Strict Observancein the United States. 1984 230 p.Monastery of St. Clare, 6825 Nurren­bern Road, Evansville, Ind. 47712.BX4705.B469 K54. $10.00.

Catholic Trails West: The FoundingCatholic Families of Pennsylvania:Volume 1: St. Joseph's Church,Philadelphia (1733), by Edmund Adamsand Barbara Brady O'Keefe provides a

history of St. Joseph's Church,Philadelphia, the largest of sixmaj or par ishes in Pennsylvania.Data on approximately 3,000 familiesand 12,000 family members is provid­ed. In appendices, Acadian parish­ioners and New Jersey missionparishioners are also listed. 1988.

Genealogical Publishing Co. 3412 p.ISBN 0-8063-1212-2 $30.00

Centennial History of the CatholicChurch in Riverside County, 1886-1986, by Dr. Bruce Harley, archivistfor the Diocese of San Bernardino,traces the Church's growth from thefirst parish in Riverside Co. to the

present, including information on a

half dozen Indian mission chapels.

A Century of Christian Witness inAmerica 1870-1970: A Short History ofthe Adorers of the Blood of Christhas recently been updated by its

original author, M. Kathleen Washing­ton, ASC. For information contact

Sr. Kathleen, PO Box 82, Caldwell

Hall, Catholic University, Washing­ton, DC 20064.

Collectanea Commissionis SynodalisDigests of the Synodal Commission ofthe Catholic Church in China, 1928-1947. Microfiche copy of a multilin­

gual journal in which m�ssionariesto China discussed strategles for theconversion of China and adaptation to

Chinese culture. Published bycongressional Information ServiceAcademic Editions. $895 prior to

March 31, 1989.

A Comedy of Redemption: ChristianFai th and Comic Vision in Four

American Novelists by Ralph C. Wood

considers the work of John Updike,Walker Percy, Flannery O'Connor, and

in the context of

literary criticism.University of NotreISBN 0-268-00767-5.

Peter DeVriestheological1988. 310 p.Dame Press.

$32.95 (cloth).

A Discipleship of Equals: Towards a

Christian Feminist Spiri tuality,edited by Francis A. Eigo, OSA,consists of essays by Joann WolskiConn, Mary Ann Getty, RSM, Constance

Fitsgerald, OCD, John Carmoday, MaryJo Weaver, and Maria Harris.Proceedings of the Theology In­

stitute, vol. 20. Theology InstitutePublications, Villanova University,Villanova, PA 19085. $8.95.

A Guide to the Archives of theCongregation of the Missionaries ofSt. Char les (Scalabr inians) byNicholas Falco provides a briefhistorical sketch and description ofthe collections of churches andinstitutions served by the Scalabrin­ian Congregation, which was devotedto the care of Italians who emigrat­ed, primarily to the Americas. OnJuly 22, 1888, the first Scala­brinians arrived in New York.Geographic areas covered include NewYork State, New England, the South,the Midwest, the Far West, andCanada. Personal papers of 11Scalabrini priests are also de­scribed. Series: Archival GuideSeries, vol. 8. 1988. 79 p. Centerfor Migration Studies of New York,209 Flagg Place, Staten Island, NY.10304-1148. ISBN 0-934733-36-8.$9.95.

The Guide to Collections of theImmigration History Research Center(Universi ty of Minnesota, St. Paul,MN 55114) is close to completion.Contact the Center for orderinginformation.

Isaac Hecker: The Diary, A CriticalEdition, edited with introductionsand notes by John Farina, providesthe text of Isaac Hecker's six volumediary in a complete, previouslyunpublished cr itical edi tian. Thediary covers Hecker's life from1842-1845. Series: Sources ofAm e r i c a n S p i r i tua l i tY . 1988 .

paulist Press. ISBN 0-8091-0391-5.$16.95 (cloth).

6

John Cardinal O'Connor: At the StormCenter of a Changing AmericanCatholic Church by Nat Hentoffprovides a biographical portrait ofJohn Cardinal O'Connor in the contextof the Church, the country, and hispast, including family life, child­hood, and priesthood. 1988.Scribner's. 290 p. ISBN 0-684-18944-5. $19.95.

Journeys, a preamalgamation historyof the Srs. of Mercy, Omaha Province,has been written by Kathleen O'Brien,RSM, and can be ordered for $10. 00from: Deb Newcomer, Sisters of

Mercy Provincialate, 1801 S. 72nd

St., Omaha, NE 68124. (746 pages).

Living Stones: A History of theCatholic Church in the Diocese ofPaterson by Rev. Raymond J. Kupkepresents a history of the Diocese(est. 1937) and of Catholicism in thearea which traces its roots to the18th century.

New Theology Review: An AmericanCatholic Journal for Ministry madeits first appearance with Volume 1,no. 1, February, 1988. It con­

centrates on the overall theme of"The Spirit of the American CatholicChurch." The purpose of the new

journal is to keep its readershipabreast of new theological develop­ments, especially in the practice of

ministry. Articles include "TheAmerican Catholic Church as a PublicChurch" by John T. Pawlikowski and"Women Religious in Transition" byMary E. Hines, SND. 1988. M.Glazier. ISSN 0896-4297. Quarterly.$16.00 per year.

Nuns in Nineteenth-Century Ireland byCaitriona Clear traces the establish­ment of Irish women religious. Theauthor examines the social backgroundof Irish religious and their con­

tribution to the teaching and nursingprofessions. Catholic University ofAmerica Press, 1988. 214 p. ISBN 0-8132-0661-8.

Pioneer Healers: The History ofWomen Religious in American HealthCare, 1860-1986, ed. Ursula Stepsis,CSA, and Dolores Liptak, RSM, isavailable from Mt. Augustine, 5232Broadview Rd., Richfield, OH 44286.

Puerto Rican Chicago by Felix M.Padilla provides a sociological studycomplete with statistical data,personal testimony, eyewitnessnewspaper accounts, and poetry as

insight into the Puerto Ricanexper ience in Chicago. 1988.Universi ty of Notre Dame Press. 256

p . ISBN 0- 2 6 8 - O 15 6 4 - 3 $ 26 . 95(cloth); ISBN 0-268-01565-1 $11.95(paper) .

Rebels or Reformers? DissentingPriests in American Life, William B.

Faherty, SJ. In this volume,historian Father William Fahertytells the stories of ten priests whoconfronted governmental or episcopalauthority. 224 p. ISBN 0-8294-0587- 9.

Records of the Apostleship of the Seaand Catholic Maritime Clubs, preparedby Diana Zimmerman, has recently beenissued as volume 6 in the ArchivalGuide Series published by the Centerfor Migration Studies. 1988. Centerfor Migration Studies, 209 FlaggPlace, Staten Island, NY 10304-1148.40 p. ISBN 0-913256-86-2. $9.95.

Religion Journals and Serials: An

Analytical Guide, compiled by EugeneC. Fieg, Jr., consists of 328citations to journals and serials inreligion. Subj ects include thehistory of religion, spiritualism,Christianity, Judaism, and Ecumenism.Information given includes title,date founded, price, publisher, andsources in which the journal isindexed/ abstracted and geography,ti tle, publisher, subject andacademic indices. (AnnotatedBibliographies of Serials: A SubjectApproach, No. 13). Greenwood Press,1988. 218 p. ISBN 0-313-24513-4.$45.00.

The Restruc turing of Amer ican

Religion: Society and Faith SinceWorld War II by Robert Wuthnow

surveys the place of religion inAmerican society since World War II.Princeton University Press. 1988.374 p. ISBN 0-691-07759-2. $25.00.

A Revolution of the Heart: Essays on

the Catholic Worker, edited byPatrick G. Coy, presents elevenessays by noted scholars, activists

7

and workers who examine the historyand progress of the Catholic Worker

Movement, 1987. Temple UniversityPress. ISBN 0-87722-531-1. $29.95.

Salt of the Earth, The History of theCatholic Diocese of Salt Lake City,1776-1987 is now available for $25.00(no cost for postage if prepaid) fromthe Diocesan Resource Center, 27 "C"

St., Salt Lake City, UT 84103. The

work, written by the diocesan ar­

chivist, Bernice Mooney, and edi tedby Msgr. Jerome C. Stoffel documentsbishops, parishes, Catholic institu­tions, and lay apostolates in tellingthe story of Catholicism in Utah.

Shades of the Sunbelt: Essays on

Ethnicity, Race and the Urban South,edited by Randall M. Miller and

George E. Pozzetta. This collectionof original essays represents thefirst scholarly effort to examine the

variety of ethnic and urban ex­

periences that have characterized thepost-World War II South. Greenwood,$39.95. ISBN 0-313-25690-X. 240 p.1988.

Thomas Merton on Nuclear Weapons byRonald E. Powaski represents an

outgrowth of talks the author has

given on Merton and the nuclear arms

race. Loyola Universi ty Press.1988. 169 p. ISBN 0-8294-0586-0.$7.95.

Tradi tian and Transformation inCatholic Culture: The Priests of St.

Sulpice in the United States from1791 to the Present, by Chr istopherKauffman, details the history of the

society dedicated to preparing youngmen for an ecclesiastical life and

Holy Orders. 1987. 366 p. Macmil­lan. ISBN 0-02-917211-X. $29.95.

Var ieties of Southern ReligiousExperience, edited by Samuel S. Hillconsists of 12 essays covering a wide

range of subjects, including C. EricLincoln's "The Black Church in theContext of American Religion," andRandall M. Miller's "Catholics in a

Protestant World: The Old South."Louisiana State Univo Press. 1988.

241 p. ISBN 0-8071-1372-7. $25.00.

Vatican Authority and AmericanCatholic Dissent: The Curran Case

and Its Consequences edited byWilliam W. May (New York: Crossroad,1987; ISBN 0-8245-0840-8; LC 87-

15168; pp. vi, 208; $16.95) is a

collection of fourteen essays bydifferent authors concerned with the

implications of the suspension ofFather Charles Currran as professorof moral theology at the CatholicUniversity of America.

Women wi th Vision: The PresentationSisters of South Dakota, 1880-1985 bySusan Carol Peterson and Courtney Ann

Vaughn-Roberson presents a history ofthe evolution of professionalismamong the Dakota Territory branch ofthe Presentation Sisters, founded in1776 in Ireland by Nano Nagle, 1988.

University of Illinois Press. 332 p.ISBN 0-252-01493-6. $24.95.

Bicentennial Historyof American Catholicism

Macmillan is publishing a six-volumeseries on the American CatholicChurch to mark the two hundredth

anniversary of the ordination of JohnCarroll in 1789 as the first Americanbishop. Christopher J. Kauffman hasedi ted the series, called Making ofthe Catholic Community: HistoricalStudies of the Catholic People inAmerica, 1789-1989, which has beenauthorized by the National Conferenceof Catholic Bishops as part of itscelebration of the anniversary. Avolume on Patterns of EpiscopalLeader ship edi ted by Gerald P.

Fogarty, SJ, contains biographies ofsixteen American bishops. Joseph P.

Chinnici, OFM, has contributed LivingStones: The History and Structure ofCatholic Spiritual Life in the UnitedStates to the series, while DavidO' Br ien has wr i t ten on PublicCatholicism. Chapters by Karen

Kennelly, CSJ, Mary Ewens, OP,Colleen McDannell, Mary J. Oates,CSJ, James Kenneally, Debra Campbell,and Rosemary Rader, OSB, enliven a

volume on American Catholic Women: a

Historical Exploration, edited byKaren Kennelly, CSJ. Dolores Liptak,RSM, has written on Immigrants andTheir Church and Margaret Mary Reheron Catholic Intellectual Life inAmerica, A History of Persons andMovements. These volumes are writtenin nonspecialist language, but draw

8

on the best of recent scholarship.The volumes are available individual­ly or as a set ($130 before December31, 1988).

Recent Research

"Boston Catholics and ModernAmerican Culture, 1900-1920"

The strength of Roman Catholicdoctrine and practices among Irish­Americans is well-known, and the19th-century i��igrant experience hasbeen richly documented, makinganother study of the Boston Irishappear perhaps superfluous. Yet, the

question of religious response to

moderni ty in the post-immigrantgenerations deserves further atten­tion. Existing chronicles of theChurch's conservative response to

socialism and labor radicalism, andrecent studies of selected segmentsof the Catholic population--clergy,women religious, urban workers,female domestics, and ward

politicians--have left largelyunexplored the cultural response ofthe Catholic community as a whole to

perceived threats to its unity.l The

complex first two decades of the 20th

century present a crucial transition­al era for Boston Catholics andAmericans in general.

Using the new Irish middle class toexamine a broader phenomenon inAmerican Catholicism, "BostonCatholics and Modern AmericanCulture, 1900-1920" (Yale UniversityPh.D. dissertation, 1987), charts howthe presence of a bourgeois Catholiccommuni ty allowed the Church toredefine itself, not as an ethnicChurch but as a religious subculturewith a distinct identity. What WillHerberg had posited about AmericanCatholics of the 1950s already had a

strong precedent in Boston of the1920s. The apostolate of the middleclass to the working class not onlyattempted to sustain the faith of themasses, but also helped the Churchpreserve itself as an institution.The Church's authoritarian mode ofoperation allowed only limited layinitiative to grow, however, and

prevented independent lay reasoningon a vast range of moral issues.Instead, although parish participa­tion and private piety appeared to be

at an all-time peak in Boston, theemergent Catholic subculture insu­lated Catholics from "the world," andserved the institutional Church atthe expense of the laity, ironicallyat the moment when Boston's Catholicswere assimilating into Americansociety. This research suggests some

of the positive functions of a

religious subculture as well, firstas a force in shaping group identityand mobilizing social reform; second,in trying to understand all aspectsof life as spiritually significant.

CATHOLIC SUBCULTURE: SEPARATE BUT

EQUAL?The Catholic community of Boston inthe early 1900s presents a Church and

people transforming itself from theethnic Church and subcultures of the19th-century immigrant to the ultra­American Catholic subculture of the1950s. The interim amalgam laysomewhere between: Boston Catholics

struggled to define themselvesthrough the internal challengesinherent in any religious community,but also by the external problemsposed by life in an often hostileYankee Protestant city. ArchbishopWilliam O'Connell's phrase, "theCatholic equivalent, " implied hisvision of a Catholic subculture whichwould equal or surpass its American/secular/Protestant alternatives."Boston Catholics" analyzes severalvar ieties of Catholic identi tieswhich emerged from the Church'sexpression of a dual insider-outsidermentality. As described by R.Laurence Moore, insider-outsiderrhetoric contains the overtones of

martyrdom and triumphalism, givingthe historian's narrative "the chanceto heighten rather than conceal the

ambigui ties. "2 The sermons andaddresses of the "fabulous" O'Con­nell, the Catholic press, and layleadership flavorfully captured this

complex relationship, yet Catholicsoften concealed or neglected the

ambiguities attached to their own

self-images. How could Catholics be

simultaneously the mùst persecutedand marginalized group in Boston, andits cultural and spiritual leaders?

Surveying these inconsistencies ledme to examine Catholic involvement inthree different civic institutions:a Progressive reform project called

9

"Boston, 1915"; a nondenominationalpublic lyceum, the Ford Hall Forum;and the Catholic Common Cause

Society, whose common cause was

ant.Lsoc.ì.alì

sm. The church gaveminimal support to urban reform whenit appeared to support financial andcommercial rather than spiritualuplift, and gave cautious nods toCatholic lecturers at public as­

semblies mixed with harsh criticismwhen anti-Catholic comments surfaced.By far, the favored model for theCatholic laity was the Catholicsociety. Common Cause's historydocuments how Catholics had not fullyaccepted America's ideal of religiouspluralism, even while Catholic clubsfelt obliged to prove their patriot­ism. Retreating into their own

insti tutions, which were modeled on

secular culture, Catholics learnedanswers to issues according to theChurch's "eternal truths" and "fixedideals."

WOMEN AND MORAL ORDER

Closely related to Catholic anti­socialism were women's issues, whichlay at the heart of the Church'srejection of the statism, free loveand atheism it associated withsocialism. Contemporary diaries,letters, guild and league records andconversion narratives helped me

describe the Church's ideology ofwomanhood, and its concrete expres­sion in the numerous women's or­

ganizations of Boston. Catholicwomen had absorbed or imitated muchof the Protestant Victorian cul t oftrue womanhood and its doctr ine of

separate spheres, which remainedintact at least until Vatican 11.3Men and women absorbed the cliche­ridden formulas of the era fromconvent schools to the seminaries to

the pulpit. Cardinal O'Connell often

gave the impression that women were

necessary on life's moral bat­

tleground essentially to preservemanhood. In a typical address hestated: "This fight for decency andChristian ideals is woman's fight.It is woman's question. If women

lose the ideal, the men are lost withthem. How could man respect woman­

kind thereafter?"4

Fear of losing the mysterious "ideal"haunted Catholic female didacticliterature with a jeremiad tone.

Women themselves formed a major part

of the Church's middle class aposto­late because the crises of moderncivilization were pictured as threatsto woman's very identity. The

emergence of Catholic women's clubsin Boston to sustain ideals ofwomanhood signified a response to at

least three trends: O'Connell's

organizational revolution in the

archdiocese, the expansion of women'sassociations nationally, and the

professionalization of social work.After extensively surveying hundredsof Catholic clubs, I selected fivedifferent types to demonstrate theirrelationship to internal and externaltrends and how they affected woman'srole in light of Catholic teaching:the League of Catholic Women, theCatholic Reading Circles, the CenacleConvent Retreat Guilds, the Interna­tional Federation of CatholicAlumnae, and the Catholic LiteratureCampaign.

Enthusiastic episcopal support forwomen's groups occurred in thecontext of O'Connell's carefulcontrol over them: he appointed theirdirectors, chaplains, and approvedall public statements and projects.The poles of women's self-perceptionsranged from convert Martha Moore

Avery's statement that "God inventedwomen for domestic and socialfunctions and not for the profes­sions," to author-editor KatherineConway's egalitarian view that "thecause of women is the cause of man

also. There is but one standard ofexcellence in the arts and scien­ces." 5 In the middle, Catholictradition maintained that women are

destined for motherhood and serve as

guardians of morality by theirdomestic "influence" over childrenand fathers.

Sources indicate that women tenta­

tively sought an enlarged sphere, butthe Church discouraged femalecareerism, political activism, andpublic life at the expense ofmotherhood. Looking at the ac­

complishments of Boston's women ineducation and publication, two

approved careers, persuades us thatthe Church, like 19th-centuryProtestantism before it, tappedwomen's energy and reservoirs ofmoral feeling to provide a moralmission for women without substan­tially changing their status. On the

10

other hand, Boston's exceptions to

the rule indicate that women didbreak the norms to inspire others to

transcend the Church's officialpronouncements. Not surprisingly,the leadership that came from a

significant core of Catholic converts

enjoyed the most flexibility, butprofessed the most conservativeorthodoxy.

CATHOLICISM AND THE CONTROL OFCULTURE: FORMING CATHOLIC HABITSThe Church wanted lay men and women

to share its universa I moral prin­ciples and to believe that Catholi­cism held "a monopoly on the means ofculture." To foster this sharedgroup commitment, the Church em­

phasized moral consensus, derivedfrom lifelong habits developed inCatholic schools, seminaries, clubsand rituals. The Church began toutilize the Catholic middle class toresist secularism while trying to

preserve the distinctiveness ofCatholic identity. The Churchfurther linked Catholic moralidealism to patriotic goals: Catholicculture, with its true and unchangingideals, would save America fromdecline. The laity readily respondedto the crisis atmosphere fostered bythe Church in its efforts to preservethe faith and the nation.

CuI turally, the Church carefullymediated popular culture and technol­

ogy to extend its own values inCatholic artistic and Li, teraryculture. Art became principallyapologetic, thus the literatureproduced by Boston's Catholics inthese decades was largely negligible.The tentative introduction ofinnovations such as the auto-evan­

gelization tour, public crusades and

pamphleteering, stereopticon, slidesand films, became acceptable whenused for apologetic purposes or formorally wholesome entertainment.Using contemporary literature, visualarts, and literary criticism, I tracethe Church's attempts to guideaesthetic judgments through itsinflexible standards of morality, andi ts use of a new middle classaudience to learn and defend Catholicideals.

THE FUNCTION OF A SUBCULTUREFollowing upon scholarship which

suggested an emergent climate of layinitiative in Boston of the 1880s,6 I

suggest that from the 1890s, andlargely coincident with WilliamO'Connell's leadership, the growth ofa new kind of Catholic subcultureinsulated Boston's Catholics fromextensive personal moral reflectionand action because the Churchpreferred to develop reflexiveresponses which affirmed its own

teaching authority. Programs toeducate the laity on moral dilemmas,from censorship and corruption tosocialism and suffrage, involvedmemorizing dogma, pledging supportfor the Church, and teaching behaviorpatterns from childhood. As late as

1946 a Boston laywoman commentedsadly the "lay leaders are not to belooked for in a regimented societywhere every Catholic association isruled over and lectured to by a

priest. . Without these monitors,we might learn to use our own mentaland moral muscles."?

UI tima tely, however, a Catholicsubculture meant more than a rigiddefensive phenomenon engineered bythe clergy and hierarchy. As theChurch's "outsider" response to theWASP "insiders, " the subcultureperformed a positive morale-raisingfunction which helped Catholics learnand identify with the distinctivenessof their religious tradition and tofeel morally superior to the flawedsociety surrounding them. Even

though, for example, Catholicchari ties were praised over secularphi l anthropy, Ca tholic agenciesserved all of Boston through theirmany programs devoted to "construc­tive conservatism." The values whichthe church professed in its subcul­ture represented the conservativepiety and morality frequently as­

sociated with an immigrant poor,rather than with a middle class.Nonetheless, the Catholic subculturedepended on uniting the ethic ofdutiful work and devotion wi th themiddle class laity who would forgethe Church's "intel] ectual aris­tocracy, " and teach the masses

through example. Middle-classemphasis on the values of self­discipline and sacrifice for the sakeof the Church, kept the laity boundmore to privatized units of familyand parish than to other religious

11

traditions, Boston's public institu­tions, or the secular wor Id ofAmerican culture. Catholic confor­mi ty to uniform values was stressedin education and recreation, ingender roles, in the home and in theprofessions, but still in a vacuum.

The vibrancy of a religion stemspartly from how it reflects itssurrounding culture. To allegedthreats to Catholicism, Boston'sbelievers were encouraged to withdrawinto the security and coherence oftheir own subculture. That subcul­ture eventually allowed middle classCatholics to become self-consciousCatholics and Americans. Before thathappened, Boston's Catholic subcul­ture turned the community inward todefend the Church's universal moraltruths and to sustain an alternativeto secularism.

FUTURE SPECULATIONSAs "Boston Catholics" evolves into a

book manuscript, I anticipate furtherdevelopment in at least the followingfour areas:

1. to integrate materials relatingto other ethnic groups In Boston,especially the Italian community;2. to develop a fuller considerationof the Catholic working-class and itsresponse to middle class morality andactivism;3. to examine the failure of theChurch to develop a critique ofcapitalism matching in intensity itsvigorous antisocialist campaign;4. to explore more precisely whatBostonians considered to be "main­stream" cu I ture which Catholicsalternately imitated and reviled.

Paula KaneTexas A&M University

1. Recent studies in the socialhistory of religion, urban and churchhistory which have provoked and aidedmy own scholarship include: HasiaDiner, Erin's Daughters in America(Baltimore: Johns Hopkins, 1983);John Tracy Ellis, The Catholic

Bishops: A Memoir (Michael Glazier,1984); Ronald Formisano and ConstanceK. Burns, Boston 1700-1980: theEvolution of Urban Politics (West­port, Conn. : Greenwood, 1984) ;

Donna Merwick, Boston Priests 1848-

1910, A Study of Social and Intellec-

tuaI Change (Cambridge, Mass. :

Harvard University, 1973) ; DennisRyan, Beyond the Ballot Box: a

Social History of the Boston Irish,1845-1917 (Rutherford, N.J.:

Rutgers, 1983); Robert Sullivan andJames O'Toole, eds., Catholic Boston:Studies in Religion and Community1870-1970 (Boston: Roman CatholicArchbishop of Boston, 1985).

2. R. Laurence Moore, "Insiders andOutsiders in American HistoricalNarrative and American History," AHR87 (April 1972), 390-412. I agreewith Moore that a carefully donenarrative "with a proper appreciationfor the reasons why distortion andexaggeration are part of the meaningand why outsiders on one issue may beinsiders on other issues, a narrativefocus on contests between insidersand outsiders remains one of the bestways to analyze America's past. ti

(p.408)3. Suggestive material supportingthe relationship between Catholic andProtestant 19th-century notions offemininity appears in ColleenMcDannell, The Christian Home inVictorian America, 1840-1900 (Bloom­ington, Ind.: Indiana UniversityPress, 1986).

4. O'Connell, "Woman's BasicInterests," 1920, Sermons andAddresses (Boston: Pilot), 7:429.

5. Avery, "Portia: the Ideal Wife,"Boston Pilot, May 5, 1923; Conway,Bettering Ourselves (Boston pilotPublishing Company, 1899, 78).

6. Donna Merwick argues that thenascent Catholic renaissance of thelate 1800s was stifled through theincreasingly conservative and heavy­handed control of the clergy in theearly 20th century.

7. Katherine Loughlin, Commonweal,March 15, 1946, 545-48.

The Archives of the SchoolSisters of Notre Dame: A Profile

The School Sisters of Notre Dame are

an international congregation foundedin Bavaria in 1833 by Blessed Theresaof Jesus Gerhardinger. The foundresshad been educated by the Congregation

12

de Notre Dame (or the Canonesses ofSt. Augustine), a 16th-century French

community, whose Bavarian schoolswere secularized in the early 19thcentury. Blessed Theresa adoptedsome of the Rule of the French-basedcongregation and focused -- as theyhad on the education of girls.But in three important ways shecreated a new religious congregation:(1) her sisters taught in ruralareas; ( 2) they lived not in largehouses but in groups of two or three;and (3) all houses of the congrega­tion were united under the governanceof one general superior, a woman.

In 1847, when the fourteen-year-oldcongregation numbered only 120members, Blessed Theresa brought fivepioneers with her to establish a

mission in the United States.

Planning originally to settle amongthe German Catholics of St. Marys,Pennsylvania, Mother Theresa realizedupon arrival that the si te was notsuitable for the motherhouse of a

teaching congregation. An al terna­tive presented itself when St. JohnNeumann offered her the schools inRedemptorist parishes of Baltimore,Pittsburgh, Philadelphia, Rochester,and Buffalo.

Although the North American SSND

beginnings were in the East, onlythree years later in 1850, the 26-

year-old Sister Caroline Friess-­under directions from Mother Theresa-- moved the center of the congrega­tion in the United States to Mil­waukee, Wisconsin, and acceptedresponsibility for the congregation'sdevelopment in North America, a

charge she held until her death 42

years later. For the next quartercentury (1850-1876), SSND developedprimarily in the Mississippi rivervalley and its tributaries.

When Mother Caroline died in 1892,the North American part of theCongregation had grown to almost 2000members, in charge of more than66,000 children primarily in paro­chial schools and orphanages. Todaythe Congregation numbers over 7,000women organized into 21 provinces in32 countries. Of that total member­ship, about 60% belong to the eightNorth American provinces.

SSND Archives underused: Despite the

Congregation's size and its histori­cal significance as one of the firstGerman-speaking groups of women

religious in the United States, SSNDhis tor ical archives have unti lrecently been little used forscholarly research. There are

several reasons for this apparentoversight: ( 1) Because SSNDs workedprimarily among ethnic groups,especially the Germans, their earlydocumerrtat ì.or, was often unavailablein English. (2) Because SSNDs workedprimarily in parochial schools ratherthan in academies, their history was

often hidden even when used in parishanniversary publications. ( 3 )Because SSNDs frequently worked inparishes administered by men'sreligious congregations or in Germannational parishes, their records were

only minimally represented indiocesan archives, the typicalresearch source.

Organization of SSND Archives: Afourth reason for the limitedscholarly use of SSND archives was

the condi tian of existing SSNDarchives. With 21 provinces world­wide (eight of them in North Ameri­ca), what did the individual provincearchives need? How could theresources be organized for theirbest use? With those questions inmind, the Provincial Leaders of theNorth American provinces mounted a

three-year (1982-1985) researchproject, authorizing two researchersto "loca te, identify, preserve,organize and make accessible forserious study those materials -- bothhistorical and current -- which are

significant in the history of theSchool Sisters of Notre Dame inNorth Amer ica and in the othercu I tures where SSNDs of theseprovinces serve."

As a result of the three-yearproject, SSNDs today have eight NorthAmerican archives that share a common

classification system. Trained SSNDarchivists have forméd their own

network, not only meeting annuallybut also sharing the work of provid­ing and keeping up-to-date theresearcher's finding tools. In eightareas, SSND archives can providevaluable help.

13

l. Mother M. Caroline Friess andCatholic Church History, 1850-1892:Educa ted and cul tured, MotherCaroline Friess brought to herAmerican experience a missionary'sheart and an administrator's acumen.

The archi ves contain some 400documents from her correspondence of42 years, all of it translated,annotated, and indexed. Her lettersrecord her acceptance of rural andurban schools for children ofimmigrants, whether they be German,Polish, Bohemian, Dutch, French,Black. The correspondence alsoincludes her letters to, and reflec­tions on, the pastors and bishops ofher day, including her non-involve­ment in the coadjutor controversy inMilwaukee and her disagreement wi thBishop John Ireland's plan for

merging parochial schools into thepublic system.

Complementing Mother Caroline'scorrespondence are three othercollections: (1) letters addressedto her, which often provide the otherhalf of her correspondence; ( 2 )letters of Archbishops Henni and

Heiss, of Dr. Salzmann, and ofLudwigsmissionverein BusinessDirector Rev. Joseph FerdinandMueller, which appeared originally in

publications of St. Francis Seminary,Milwaukee; and (3) letters of personssignificant in the early history ofSSND in North America. Some lettersof this third collection refer

directly to SSND; all of themcontribute to the contextual historyof the congregation and Church inNorth America, particularly in theMidwest.

2. Individual Sisters: Historical­

ly, most individual women religioushave been anonymous, characterized

only as "the Sisters." SSND ar­

chives, however, do possess registersof all living and deceased NorthAmerican members. In addition, the

Congregation has published annuallysince c1857 a directory of all itsmembers and their location. Finally,for most deceased members there isavailable an obituary and basic

biographical information and forcurrent members a drop file of

accomplishments.

3. Ethnic and Cross-culturalStudies: Although SSNDs came to

North America primarily to work amongGerman Catholics, they soon branchedout to serve other immigrant groupsas well, staffing, for example, thefirst Bohemian Catholic school in theUS. Historically, SSNDs frequentlytaught in bilingual or multilingualfoundations. As recently as the

1950s, SSNDs ranked second amongcongregations of women religious intheir number of Polish members andfoundations; today they continueministries among Blacks, Native

Americans, and Hispanics and rankbehind only the Maryknoll Sisters for

sending members to other cultures.From the North American provinces,for example, women currently ministerin Bolivia, Chile, Dominican Repub­lic, England, Ghana, Guam, Guatemala,Honduras, Japan, Kenya, Liberia,Nepal, Nigeria, Paraguay, Peru,Puerto Rico, Sierra Leone, and Yap.Materials on all these are availablein province archives.

4. Catholic Education in the UnitedStates and Canada: Archival holdingsrecord the 140 years that SSNDs haveministered in Catholic education at

all levels. Most of their work theyhave done in the elementary and

secondary schools, but in many ruralareas they expanded education to takein boarders in their convents, thusenabling children who lived at a

distance to get a Catholic education.SSNDs also staffed orphanages in a

dozen cities and in their own

convent homes more than once

accepted an orphan girl who remainedwith them to adulthood. In Bal­timore, SSNDs established andcontinue to maintain the oldestCatholic women's college, and in St.

Louis, they helped pioneer specialeducation. Like other women reli­gious, SSNDs gave religious instruc­tion on weekends, after school, andduring the summers to children whodid not attend a Catholic school.Catechetical records, house chroni­cles, and indexed newsletters andchronological sketches record theseministries. Annual directoriesreport statistics on orphans,boarders, and pupils.

14

SSND archives also contain congrega­tion-published educational materials,including the following from thenineteenth century: German-Englishmanuals of knowledge; kindergartenthrough high school syllabi; andteacher conference notes which warn

against too much emphasis on grades(promotes competition), suggest thatthe teacher apologize if she has madea mistake, and remind the reader that"children need models, not critics."

Chief among 20th-century educationalmaterials are the proceedings from 28

years of annual interprovincialeducational conferences. Themesevolve from "Understanding the Child"(1955) to "Godwrestling: Creative

Response to Violence" (1983) ,

detailing in their titles and in the

accompanying materials the dynamismof an educational congregation in the

years before and since Vatican II.

5. Adaptation of European-basedReligious Life to the United States:SSNDs stand as a congregation that

maintained, and even strengthened,the connection with European rootsbut at the same time, adapted toNorth American exigencies. In thefirst years in Milwaukee, ArchbishopHenni advised the Sisters to drop theword Poor from their official title­-Poor School Sisters of Notre Dame-­because it wouldn't be understood bythe people around them.

The issues of enclosure and theeducation of boys also had to be

negotiated for North America, and

they were--not always painlessly butnevertheless effectively. Key tosome of the North American adaptationwas the 1850 appointment of SisterCaroline Friess as Vicar for NorthAmerica and the later establishment(1881) of a Commissariat for the

provinces of the US and Canada.Under this governance structure

(which continued until 1959), theNorth Amer ican provinces were

directly accountable to a CommissaryGeneral, who herself was responsibleto the General Superior. Details ofthese adaptations can be traced inthe government documents of the

congregation, in the correspondence

of Mother Caroline and other majorsuperiors, and in the chronicles andnewsletters.

6. Community and Spiritual Life ofWomen Religious: This largelyundocumented area of religious lifecan be pursued in three ways in SSNDarchives. A finding aid, The Catalogof Title Pages, enables the research­er to study in one place the firstpage of each edition of a communityprayerbook, each prayer leaflet, eachset of spiritual exercises, togetherwi th a list of the province (s) thathave a copy of each.

Secondly, correspondence from theGeneral Superior and from the

Commissary General are valuablesources of information about com­

munity living and spirituality.Annotated catalogs of this correspon­dence are in process. Draft copiesare presently available in provincearchives.

Third, house chronicles--thoseaccounts of significant happenings inthe house or institution--have been

kept fairly well, although some

nineteenth-century ones are missingand many have a lacuna around thetime of Vatican II. Uneven inquality, house chronicles neverthe­less give the ambiance of communitylife and often provide informationwhich is available nowhere else.Province archives not only housechronicles of all former foundations,but today tend also to keep a copy ofthe chronicle of existing founda­tions. Small oral history collec­

tions, especially in the St. LouisArchives, also document spiritual and

community life.

7. International Unity: Historical­ly, Blessed Theresa pioneered a

painful but ultimately successful

change in the usual way of governingwomen's congregations. In 1859 the

Church approved the SSND Rule,allowing for a single General

Superior, a woman. Throughout its

history, SSND has striven to maintaininternational unity, an often painfulprocess that was tested to new limitsin two world wars when the majorparts of the Congregation were on two

15

sides of the conflict. Correspon­dence between Europe, particularlyGermany, and the United States andCanada during the years of World WarsI and II describes conditions andtestifies to the bond of unity.

8. Archival Organization for

congregations wi th Provinces: each

congregation has to find its own best

way to maintain necessary archival

holdings, but SSNDs have one answer.

The eight North American SSNDarchives share a common classifica­tion system which fits their collec­tion. Common finding tools eliminateunnecessary duplication amongcollections but allow each archivistto know what the other seven archivespossess. Most historical materialsand much correspondence is annotatedand/or indexed.

using SSND Archives: Each of the

eight province archivists has access

to, or can direct the researcher to,the holdings of the other province

614 Hesburgh LibraryUniversity of Notre DameNotre Dame, Indiana 46556

archives. Inquiries can be directedto the archivist at the nearestmotherhouse or province house.

Baltimore Province: 6401 N. CharlesStreet, Baltimore, Maryland 21210.Canadian Province: 1921 Snake Road,Waterdown, Ontario Canada LOR 2HO.Chicago Province: 1431 EuclidAvenue, Berwyn, Illinois 60402.Dallas Province: P.O. Box 227275,Dallas, Texas 75222-7275.Mankato Province: Convent of Our Ladyof Good Counsel, Mankato, Minnesota56001.Milwaukee Province: 1233 NorthMarshall Street, Milwaukee, Wisconsin53202.St. Louis Province: 320 East RipaAvenue, St. Louis, Missouri 63125.Wilton Province: 345 Belden HillRoad, Wilton, Connecticut 06897.

Barbara Brumleve, SSNDCollege of Notre Dame of Maryland

Nonprofit OrganizationU.S. Postage PaidNotre Dame, IndianaPermit No. 10