Relevant bibliographies by topics / All Saints Sisters of the Poor

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Academic literature on the topic 'All Saints Sisters of the Poor'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "All Saints Sisters of the Poor"

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Blackmore, H. "All Saints Sisters of the Poor: An Anglican Sisterhood in the Nineteenth Century." English Historical Review 117, no. 473 (2002): 1009–10. http://dx.doi.org/10.1093/ehr/117.473.1009.

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Sulmasy, Daniel P. "Terri Schiavo and the Roman Catholic Tradition of Forgoing Extraordinary Means of Care." Journal of Law, Medicine & Ethics 33, no. 2 (2005): 359–62. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00500.x.

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Media coverage and statements by various Catholic spokespersons regarding the case of Terri Schiavo has generated enormous and deeply unfortunate confusion (among Catholics and non-Catholics) regarding Church teaching about the use of life-sustaining treatments. Two weeks ago, for example, I received a letter from the superior of a community of Missionary Sisters of Charity, who operate a hospice here in the United States The Missionary Sisters of Charity are the community founded by Mother Theresa, the 20th Century saint whose primary ministry was to rescue dying Untouch-ables from the streets of Calcutta and bring them into her convent where they were washed, sheltered, fed if they were able to eat, prayed for, and cherished. In other words, the sisters gave these poor souls the gift of a death with dignity. The order Mother Theresa founded has continued this ministry, running hospices in the United States and elsewhere for the homeless, the destitute, those dying of AIDS and poverty and drug addiction, and all those dying alone and otherwise unwanted.
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Bowden, Caroline. "Susan Mumm (ed.), All Saints Sisters of the Poor: An Anglican Sisterhood in the Nineteenth Century, Boydell Press, Woodbridge, Church of England Record Society, 2001, ISBN 0 85115 7289, pp. xxviii+280." Recusant History 26, no. 4 (2003): 656–58. http://dx.doi.org/10.1017/s0034193200031897.

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Helmstadter, Carol. "The Nursing of the All Saints Sisters." Nursing History Review 29, no. 1 (2020): 142–62. http://dx.doi.org/10.1891/1062-8061.29.142.

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COBB, PETER G. "All Saints Sisters of the Poor. An Anglican sisterhood in the 19th century. Edited by Susan Mumm. (Church of England Record Society, 9.) Pp. xxviii+282. Woodbridge: Boydell Press (for the Church of England Record Society), 2001. £40. 0 85115 728 9; 1351 3087." Journal of Ecclesiastical History 55, no. 1 (2004): 213. http://dx.doi.org/10.1017/s0022046903318299.

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Gallagher, Eugene B. "Not All of Us Are Saints: A Doctor's Journey with the Poor." Journal of Nervous &amp Mental Disease 186, no. 4 (1998): 254. http://dx.doi.org/10.1097/00005053-199804000-00014.

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Machalski, Jędrzej. "Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.

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Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).
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Barrios, Luis. "“Santa María” as a Liberating Zone: A Community Church in Search of Restorative Justice." Humanity & Society 22, no. 1 (1998): 55–78. http://dx.doi.org/10.1177/016059769802200105.

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How can we say to the poor, the exploited classes, to the marginated races, to the despised, to all the minorities, to the “nonpersons”—how can we say that God is love and say all of us are, and ought to be in history, sisters and brothers? How can we say this? This is our great question.
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Febert, Heidi L. "The Poor Sisters of Söflingen: Religious Corporations as Property Litigants, 1310–1317." Traditio 68 (2013): 327–433. http://dx.doi.org/10.1017/s0362152900001690.

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The convent of sisters of the Order of St. Damian and St. Clare of Söflingen, initially established just outside the city of Ulm in what is today the state of Baden-Württemberg in Germany, moved to the village of Söflingen, slightly west of its first home, sometime in the early 1250s, and survived there until 1814 when it was finally dissolved. During the centuries of activity, the convent maintained a large archive of documents including charters, privileges, and other letters. The history of the foundation was already discussed in 1488 in the work of a local Dominican, Felix Fabri. But the modern historian responsible for cataloging much of the extant documentation was Max Miller (1901–1973). Miller, a Catholic priest and the director of the Staatsarchiv Stuttgart from 1951 until his retirement in 1967, produced a register of the Söflingen documents starting with the earliest land donations and continuing to 1550. He organized and numbered all of them according to date and included brief descriptions and abbreviated notes concerning their location in his register. It is still used as the finding tool, orFindbuch, for Söflingen's documents at the state archive in Ludwigsburg, and Miller's numbering system gives most items their current call number. Many of the items he listed can be found at the Staatsarchiv Ludwigsburg as well.
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Pear, David. "Pulpit Socialist or Empire Wrecker? The Rev. Farnham Edward Maynard of All Saints', Wickham Terrace." Queensland Review 3, no. 1 (1996): 15–23. http://dx.doi.org/10.1017/s1321816600000647.

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Once more let me say, for I have been criticised uphill and down for my attitude towards the strike, I cannot agree that the Church should stand aloof from such questions as those which concern us to-night.These words express the heart of Farnham Edward Maynard's commitment to British seamen striking while in Australian ports during August to November 1925. Two principal issues arose to precipitate this strike. Uppermost was the poor level of pay provided by the shipping companies, and associated distress for the seamen's families when their principal ‘bread-winner’ was overseas. Their wages had been reduced from £10 per month to £9 by a board on which they believed they had inadequate representation. Such low wages were not, they maintained, adequate recompense for their work, particularly when coupled with the second issue: the living conditions aboard ship. Still angered by the waterside workers' industrial action at the end of 1924 and the following riots in Sydney during January 1925, local industry had little sympathy with the demands of overseas militants, however; nor had the Australian government, which made it clear that British seamen responsible for causing strike action in Australia would be deported. Not even the Waterside Workers' Federation, blamed for many of the recent troubles, supported the British seamen; declaring that the action proved the futility of a minority opposing the great majority', and provided ‘sufficient proof that no section of a union can accomplish success when attempting to achieve an objective against its executive, combined with majority rule’. The seamen were advised ‘to take their disputes to where they belong and rectify them there’.
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Books on the topic "All Saints Sisters of the Poor"

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Mayhew, Peter. All Saints: Birth and growth of a community. Society of All Saints, 1987.

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Clare and her sisters: Lovers of the poor Christ. Pauline Books & Media, 2003.

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Hilfiker, David. Not all of us are saints: A doctor's journey with the poor. Ballantine Books, 1996.

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Not all of us are saints: A doctor's journey with the poor. Hill and Wang, 1994.

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Choy, Wayson. All that matters: A novel. Doubleday Canada, 2004.

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Choy, Wayson. All that matters: A novel. Other Press, 2006.

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Mumm, Susan, ed. All Saints Sisters of the Poor. Boydell and Brewer Limited, 2018. http://dx.doi.org/10.1017/9781787441194.

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8

1961-, Mumm Susan, ed. All Saints Sisters of the Poor: An Anglican sisterhood in the nineteenth century. Boydell Press, 2001.

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9

Mumm, Susan. All Saints Sisters of the Poor: An Anglican Sisterhood in the Nineteenth Century (Church of England Record Society). Boydell Press, 2001.

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Sullivan, J. Courtney. Saints for all occasions. 2017.

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Book chapters on the topic "All Saints Sisters of the Poor"

1

Callan, Maeve Brigid. "“God Is Always Present with Those Who Exemplify Such Devotion”." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch04.

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Íte exemplifies the inclusive community created by these Christian holy women as she advocates for her faithful, whom she serves as a spiritual mother. No matter how significant their sins, she stands by their side, helping them take responsibility for their actions, find forgiveness, and be welcomed back into their community. She, alone among saints, is celebrated as the muimme sanctorum Hiberniae, the foster-mother of the saints of Ireland. Her Life claims she was taught directly by the Holy Spirit, drawing on this training in her celebrated school that gave several saints their start. Her Life portrays her as committed to both males and females, curing them of various ills, including lapsed virginity and even death, and sharing her wisdom with them. She is especially respected for her virtue, wisdom, gift of prophecy, and healing abilities, as well as a powerful patron and an abbess who tempered her authority with great kindness, all aspects of her role as muimme.
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"6. “I Place Myself under the Protection of the Virgins All Together”: Sister Saints with Something Like a Life." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.1515/9789048542994-009.

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Callan, Maeve Brigid. "“I Place Myself under the Protection of the Virgins All Together”." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch06.

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The final chapter explores several prominent fifth- through seventhcentury female saints who do not have surviving medieval vitae but who help broaden our understanding of the complexity and empowering aspects of female religious experience in medieval Ireland. Three have early modern adaptations of medieval Lives or legends. Lasair was so renowned for her wisdom that Finnian of Clonard’s own Life claims her as his student. She also shows that women could unleash some seriously righteous wrath, while also being a source of comfort and healing. Attracta, said to be a contemporary and associate of Patrick, was particularly active in County Sligo, where she is well-remembered in several churches and wells. Her legend celebrates her ability to slay dragons and resurrect the dead. Cranat emphasizes connections with the earth, as her eyes are said to have become trees, one devoured piece by piece by the desperate hopes of Ireland’s emigrants in the mid-nineteenth-century, as it was said to protect the bearer from drowning; another survived and indeed thrived into the last century. Cranat sacrificed her eyes to retain control over her body and fate, to remain a nun rather than become a wife. Gobnait inspired many legends attesting to her great holiness and harmony with animals and nature, but none survive from the medieval period. Medieval litanies and calendars invoked her protection and honored her memory, but her preservation is primarily a credit to the importance that her monastic site, Ballyvourney, retained through the centuries as well as to oral traditions and cultural customs that accompanied her cult. The chapter finishes with Dígde, the probable poet behind one of Ireland’s most celebrated poems, Aithbe damsa bés mara, or “The Lament of the Old Woman of Beare.” Her poem may preserve an authentic echo of a medieval Irishwoman’s perspective; its haunting, complex, and evocative beauty and frank sensuality challenge assumptions about gender and sanctity and provides striking contrast to claims made by hagiographers.
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Callan, Maeve Brigid. "“Do Not Harass My Sisters”." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch05.

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Samthann, who lived two centuries after the first three sisters, shows the stern but wise and merciful abbess who built on her older sisters’ work. She could unleash an enormous eel on male threats to her sisters and beat greedy landowners in their dreams until they saw the error of their ways and freely donated whatever her community needed. Such strength of leadership could be the difference between a community’s survival and its disappearance. She is the only eighth-century Irish saint, male or female, honored with an extant Life, and one of very few who did not found her own community. All of her sister saints with medieval Lives died in the sixth century, and all were said to have founded their own communities. Samthann’s Life may date to within a generation or two of her death, and it may reveal the woman before history remade her, before centuries of devotion and the growing power of her monastery turned her into someone who could kill with a single word, as Patrick’s propagandists claimed of him.
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Callan, Maeve Brigid. "“The Safest City of Refuge”." In Sacred Sisters. Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789463721509_ch03.

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Brigid, Ireland’s only female patron saint, reveals relationships between Ireland’s indigenous traditions and its adopted Christianity as well as the power and authority available to at least some women up until the twelfth century, a time of seismic change for the island. Multiple medieval sources insist she was ordained as a bishop, a status that her successors as abbess of Kildare shared until Ireland’s ecclesiastical hierarchy was drastically revised in 1152. Several sources also show her performing a miraculous abortion for a grateful nun, a miracle several other Irish saints, all male, are recorded as performing as well, challenging conventional assumptions about Catholic sexual morality. Her status as most beloved of all Irish saints in the Middle Ages is attested throughout western Europe; despite this great devotion, or perhaps because of it, Brigid’s historicity remains elusive. Her cult is steeped in conflicting claims of competing political factions, and each locality of her devotion stamped her image with its own mark. In addition, her cult has been influenced by the cult of the Goddess Brigid. Some have rejected the saint’s historical existence entirely, seeing her purely as an euhemerized deity, a Goddess made mortal but without incarnation—a textual, archaeological, and ideological translation from one faith (Paganism) to another (Christianity). Though such a position is not entirely unwarranted, it seems more likely that the cult grew around an actual fifth- and/or sixth-century woman who dedicated her life to God, exemplified exceptional charity and devotion, and established religious communities and churches. Or she may not have been only one woman, but a composite character who incorporated the attributes and accomplishments of several early Christian women, as well as those of indigenous Goddesses and Mary, the Jewish mother of Christ. Whether she was more Goddess than woman, one woman or several, Brigid was a preeminent Christian saint, representing to the Irish important truths about what it meant to be Christian as well as representing virtues of the Irish themselves.
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Norland, Patricia D. "Tuyen." In The Saigon Sisters. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749735.003.0015.

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This chapter recounts Tuyen's training as a pharmacist, her marriage, and how she found her own ways to aid the resistance. It mentions Tuyen's brother, Luu Huu Phuoc, who worked in Northern Vietnam after the Geneva Accords and refused to exchange letters with her out of fear of one falling in the hands of the police. It also discusses how Tuyen raised a family, ran a pharmacy, and helped the poor throughout the 1960s. The chapter looks at Tuyen's efforts to help rebuild a better society amidst social, economic, and political problems, while harboring hope that a decisive event would “change everything” and “rid of all ills”. It mentions Tuyen's introduction to Communism by a French professor of philosophy at the Lycée Marie Curie.
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Schmidt, Thomas. "Form through Sound." In Rethinking Mendelssohn. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190611781.003.0012.

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Felix Mendelssohn’s pioneering role in exploring instrumental colours and textures has never been in doubt. As much as that of any nineteenth-century composer, his ‘sound’ is unmistakable across all genres, whether piano, chamber, or orchestral. Yet texture and timbre have always been the poor sisters in the theory and practice of musical analysis, and little work has been undertaken in this field. This chapter offers the first systematic attempt to examine how Mendelssohn achieves his ‘sound’—how he manages, on the same material basis and using the same ensemble types as his contemporaries, to create something that sounds so unmistakably his own. In a second step, the chapter demonstrates how the composer, rather than deploying devices of texture and Klangfarbe as localized programmatic devices, uses them to articulate or indeed generate instrumental form.
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Netton, Ian Richard. "Blood." In Islam, Christianity and the Realms of the Miraculous. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748699063.003.0004.

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The chapter opens once more by an examination of proto-blood miracles in the Islamic and Christian traditions. Within the Christian Domain there is an examination of the healing of the centurion Longinus whom tradition places at the foot of the cross and whose poor eyesight is miraculously healed by contact with the blood of Christ. Reference is made, by contrast, to the blood-clot mentioned in Sura 96 of the Qur’an. The next section surveys Eucharistic miracles such as that of Bolsena in 1263 in which the elevated host at Mass is seen to drip blood. The healing powers of spilled blood by martyred saints such as Thomas Becket are referenced. All this contrasts with the spilling of blood in Islamic sufi narrations, and the spilling of the blood of the famous sufi mystic, al-Hallaj, who was brutally murdered in 922. From a narrative perspective it is emphasised that blood has a universal significance in both the Islamic and Christian traditions, especially from the perspective of the martyrdoms of such saints as Becket, al-Husayn and al-Hallaj whose deaths give rise to many miracles.
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Hardin, Garrett. "The Necessity of Immigration Control." In Living within Limits. Oxford University Press, 1993. http://dx.doi.org/10.1093/oso/9780195078114.003.0032.

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Every American schoolchild knows about the Statue of Liberty and the accompanying poem, "Give me your tired, your poor, / Your huddled masses yearning to be free . . .". Implicitly, our children are doubly deceived. In the first place the official name of the statue is "Liberty Enlightening the World"—that is, bringing light to the world, educating it: not inviting the whole world to come in. In the second place there is the implication that the poetry on the base expresses official policy. It does not. Emma Lazarus's words were added to the base seventeen years after the statue was erected, and without the blessing of Congress, much less of the multitudes of Americans who might be asked to make room for all the huddled masses. It is only human to want to share with the needy, but the sharing impulse must be curbed to some extent, for the goods of this world are limited. Whenever either matter or energy is redistributed, the consequence is a zero-sum game: that which one person (or group) gains is lost by others. Information, however, is different: sharing it can lead to a plus-sum game. When I give you a bit of information I do not thereby lose it. Indeed, after absorbing this information you may send it back to me in improved form. We both gain. The lady in New York Harbor promises only to enlighten the world, not to feed and clothe it. She proposes to make other people more independent, not less. Only America has a statue that is presumed to welcome immigrants; other nations know better. Their traditions are exclusionary. Or so it seemed until 1989, when political troubles in eastern Europe led to massive movements of people, thus forcing a reassessment of policies. From now on, more and more people throughout the world will be asking Cain's question: "Am I my brother's keeper?" They will have to remember that the singular brother has expanded to become hundreds of millions of brothers and sisters—who are continuing to increase. In the face of exponential growth, a zero-sum game can end fatally in a commons. Yet the opposite extreme, complete isolationism, has its dangers too.
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