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Journal articles on the topic 'Religious Sisters'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Jeler, Alexandra. "The Weird Sisters. Historical-Religious Genealogies." Studia Universitatis Babeş-Bolyai Dramatica 65, no. 1 (2020): 51–68. http://dx.doi.org/10.24193/subbdrama.2020.1.02.

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2

Margraff, Rita. "Aging: Religious sisters facing the future." Journal of Women, Politics & Policy 6, no. 2 (1986): 35–49. http://dx.doi.org/10.1080/1554477x.1986.9970452.

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3

Whitekettle, Richard. "The Leech Sisters." Biblische Zeitschrift 56, no. 1 (2012): 93–95. http://dx.doi.org/10.1163/25890468-056-01-90000006.

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4

Schüller, Marilia. "Her Name Is “Sisters”." Ecumenical Review 53, no. 1 (2001): 105–8. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00082.x.

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5

Johnson, Rebecca A. "The Meaning of Relocation among Elderly Religious Sisters." Western Journal of Nursing Research 18, no. 2 (1996): 172–85. http://dx.doi.org/10.1177/019394599601800205.

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6

Johnson-Hill, Lydia. "Three of My Sisters." Journal of Law and Religion 12, no. 1 (1995): 25. http://dx.doi.org/10.2307/1051606.

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7

Edwards, Ruth B. "Book Review: Lydia's Impatient Sisters." Theology 99, no. 791 (1996): 382–83. http://dx.doi.org/10.1177/0040571x9609900518.

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8

Fisher, Humphrey J. "SOAS Students, and Sisters CSF." Theology 100, no. 795 (1997): 188–94. http://dx.doi.org/10.1177/0040571x9710000305.

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9

Smyth, Elizabeth. "A tale of two Sister-Principals: Mother Mary Edward (Catherine) McKinley, Sisters of Providence of St Vincent de Paul (Kingston, ON) and Mother Mary of Providence (Catherine) Horan, Sisters of Providence of Holyoke, MA." Encounters in Theory and History of Education 14 (October 29, 2013): 119–32. http://dx.doi.org/10.24908/eoe-ese-rse.v14i0.5040.

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This paper analyzes the career of two Sister-Principals who began their religious life in the same congregation: Mother Mary Edward (Catherine) McKinley and Mother Mary of Providence (Catherine) Horan. Depending on whose version of history you read, these women were rival religious or virtuous sisters in habit. Drawing on archival sources and their own writings, the paper analyzes the perceptions, in their own words, of the experiences Mother Mary Edward McKinley and Mother Mary of Providence Horan as Sister-Principals. It also provides an assessment of the historical significance of their car

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10

Fritz, Angela. "Sisters of Faith, Stewards of History: Preserving Women Religious Archives." Collections: A Journal for Museum and Archives Professionals 14, no. 3 (2018): 351–63. http://dx.doi.org/10.1177/155019061801400310.

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The archives of women religious provide opportunities for the exploration of untapped resources that challenge researchers to consider religious communities in broad social and cultural contexts and narratives. Today, the history of these female spiritual communities faces significant challenges as religious orders consolidate, orders converge, and their historical materials are vulnerable to loss. This article provides a conceptual overview of some of the special challenges that women religious orders face in maintaining their institutional archives and explores how community and national col

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11

McClenney-Sadler, Madeline. "Book Review: Sisters of Dust, Sisters of Spirit: Womanist Wordings on God and Creation." Interpretation: A Journal of Bible and Theology 53, no. 3 (1999): 318–20. http://dx.doi.org/10.1177/002096439905300323.

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12

Fearon-Giannoni, Susan. "We Create the Path by Walking: Maryknoll Sisters Health Care—Long-Term Care." Care Management Journals 7, no. 1 (2006): 35–40. http://dx.doi.org/10.1891/cmaj.7.1.35.

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Religious groups like the Maryknoll Sisters have been examining their demographics for years and seeking ways to deal with the aging of their communities while facing diminishing numbers of new members. In 1999, the Sisters projected that in the year 2010, they would number 447, and 359 of them would be over the age of 65 years; 228 would be over the age of 75! Each Sister and the Maryknoll community as a whole deal with aging using the strengths of their lifestyle, spirituality, and support systems. They have learned that they must discern their future with a notion inspired by St. Augustine,

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13

Hemphill, Christine Cimo, Kathryn Karges, and Renée Mirkes. "Reducing Uterine and Ovarian Mortality Risks of Religious Sisters." National Catholic Bioethics Quarterly 12, no. 2 (2012): 235–39. http://dx.doi.org/10.5840/ncbq201212250.

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14

Paradis, Mary Raphael, Edith Mary Hart, and Mary Judith O'Brien. "The Sisters of Mercy in the Crimean War: Lessons for Catholic Health Care." Linacre Quarterly 84, no. 1 (2017): 29–43. http://dx.doi.org/10.1080/00243639.2016.1277877.

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In 1856, an appeal went out to nurses in both England and Ireland, and especially to religious nurses, to care for the troops fighting in the Crimean War. The Sisters of Mercy, founded in 1831 by Venerable Catherine McAuley, answered that call. This article describes the enormous challenges the Sisters faced in that mission, which was a test of their nursing skills, flexibility, organizational ability, and their spirit of mercy. The challenges they faced professionally and as religious Sisters, the manner in which they faced those challenges, and their spiritual lives as religious women shaped

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15

Johnson, Mary, Lora Ann Quinonez, and Mary Daniel Turner. "The Transformation of American Catholic Sisters." Journal for the Scientific Study of Religion 32, no. 1 (1993): 98. http://dx.doi.org/10.2307/1386930.

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16

Clevenger, Casey. "Constructing Spiritual Motherhood in the Democratic Republic of Congo." Gender & Society 34, no. 2 (2019): 307–30. http://dx.doi.org/10.1177/0891243219872464.

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Drawing on an ethnographic study of Roman Catholic sisters in the Democratic Republic of Congo, I show how women in the Global South draw on religious imagery to redefine cultural ideals of womanhood and family responsibility. By taking the religious vows of chastity, poverty, and obedience, the Congolese sisters I interviewed seemingly betray local expectations regarding women’s responsibility to reproduce and repair the clan. Although sisters’ vows subject them to social ridicule for violating cultural expectations to bear children and support kin, they devise new strategies to negotiate the

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17

Smith, Lauren W., Hazel N. Brown, Lynne P. Lewallen, and Judith M. Penny. "RELIGIOUS ACTIVITIES AND HEALTH OUTCOMES: THE COLLEGE BOUND SISTERS PROGRAM." Issues in Mental Health Nursing 27, no. 2 (2006): 199–212. http://dx.doi.org/10.1080/01612840500436966.

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18

Jacobsen, Patricia. "Sample Findings from Interviews with Maryknoll Sisters." International Bulletin of Missionary Research 9, no. 2 (1985): 59–61. http://dx.doi.org/10.1177/239693938500900203.

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19

Tinerella, Vincent P. "Secret Sisters: Women Religious under European Communism Collection at the Catholic Theological Union." Theological Librarianship 3, no. 2 (2010): 8–15. http://dx.doi.org/10.31046/tl.v3i2.154.

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After the fall of Communism in Eastern Europe, Pope John Paul II asked Catholics around the world to assist members of the Church who had suffered under the yoke of communist oppression as a result of their commitment to Catholicism. Sr. Margaret Savoie, and Sr. Margaret Nacke, Sisters of St. Joseph, Concordia, Kansas, decided that the experiences of Catholic women in religious communities – “surviving sisters” – was an important story that needed to be documented, preserved, and made available for future generations and researchers. In 2003, Sisters Mary and Margaret began their research, rec

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20

Taylor, Sarah McFarland. "REINHABITING RELIGION: GREEN SISTERS, ECOLOGICAL RENEWAL, AND THE BIOGEOGRAPHY OF RELIGIOUS LANDSCAPE." Worldviews: Global Religions, Culture, and Ecology 6, no. 3 (2002): 227–52. http://dx.doi.org/10.1163/156853502320915366.

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AbstractThis article explores the growing movement of environmentally activist Roman Catholic women religious in North America and the implications of this movement for theorizing new directions in religion and culture. Sisters' creative efforts to conserve traditional religious and cultural forms while opening up these forms to "greener" (ecologically-minded) interpretations reveals the very protean process of religious meaning-making. It also subsequently challenges more static and conventional theoretical models of religion. In particular, the author documents and analyzes the intertwining

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21

Poling, Nancy Werking. "When Sisters Dream." Journal of Religion & Abuse 4, no. 4 (2003): 129–34. http://dx.doi.org/10.1300/j154v04n04_10.

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22

Fessenden, Tracy. "The Sisters of the Holy Family and the Veil of Race." Religion and American Culture: A Journal of Interpretation 10, no. 2 (2000): 187–224. http://dx.doi.org/10.1525/rac.2000.10.2.03a00030.

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In 1872, a young novice, Sister Marie, appeared at the door of the private study of Napoleon Perche, archbishop of New Orleans. This was not Sister Marie's first visit to the archbishop's residence. As a member of the religious order “last in rank” in the city, she was regularly called on to perform housekeeping duties for the archbishop and had worked for him in this capacity first as a postulant and later as a novice. Today, the reason for her visit was different: she appeared before him for the first time in a religious habit, which her order's mother superior, Josephine Charles, had design

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23

McManus, Deborah. "A Phenomenological Study of the Lived Experience of Roman Catholic Sisters and Successful Aging." Journal of Holistic Nursing 38, no. 4 (2020): 350–61. http://dx.doi.org/10.1177/0898010120913174.

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Purpose: To gain an understanding of how religious and spiritual practices might enable Catholic Sisters to age successfully. Design: A purposive sample of 12 retired Roman Catholic Sisters aged 75 years and older from two convent settings were interviewed. Method: Using a semistructured recorded interview, the Roman Catholic Sisters shared their lived experiences of aging, and practices of religion, spirituality, and meditation. Data analysis utilized thematic analysis of the interview texts. Findings: Thematic analysis identified the following themes: daily engagement in religious and spirit

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24

Myers, Judy, Jane Zak, Tabitha Marquardt, Maureen Roche, Michelle Bender, and Grace Fisher. "Religious Sisters of Mercy and Matuska and Christiansen's life balance model." Journal of Occupational Science 23, no. 2 (2015): 145–55. http://dx.doi.org/10.1080/14427591.2015.1082929.

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25

Sullivan, Mary C. "Catherine McAuley’s Theological and Literary Debt to Alonso Rodriguez: the ‘Spirit of the Institute’ Parallels." Recusant History 20, no. 1 (1990): 81–105. http://dx.doi.org/10.1017/s0034193200006142.

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In the early development of their spiritual and theological roots, the Sisters of Mercy are indebted to many Irish diocesan priests and to many religious orders active in Dublin and the surrounding area during the early nineteenth century, especially to those most supportive of Catherine McAuley and the first Sisters of Mercy prior to and following the founding of the Institute of Mercy in Baggot Street in 1831. Among the religious orders, the Carmelite Fathers on Clarendon Street, the Presentation Sisters on George’s Hill, the Dominican Fathers at Carlow College, the Irish Sisters of Charity

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26

Joyce, Paul. "A Tale of Two Sisters: Judaism and Christianity." Theology 96, no. 773 (1993): 384–90. http://dx.doi.org/10.1177/0040571x9309600506.

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27

Weinstein, Lawrence, Anton De Man, and Linda Almaguer. "Purpose in Life as a Function of Religious versus Secular Beliefs." Perceptual and Motor Skills 67, no. 1 (1988): 335–37. http://dx.doi.org/10.2466/pms.1988.67.1.335.

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Scores of 20 Catholic and 25 Mennonite students on the Purpose-in-Life Test were not significantly different. When scores of Mennonite subjects were compared with those of Dominican Sisters, Protestants, Recent Converts, and Seculars, the Mennorutes' scores indicated significantly less meaning in life than each of the other groups. Further comparisons among the various groups identified a significant difference between the Dominican Sisters and the Catholic students. The findings are discussed in terms of the prevailing evidence that religious belief strengthens the conviction to live a full,

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28

EHRENSCHWENDTNER, MARIE-LUISE. "Virtual Pilgrimages? Enclosure and the Practice of Piety at St Katherine's Convent, Augsburg." Journal of Ecclesiastical History 60, no. 1 (2009): 45–73. http://dx.doi.org/10.1017/s0022046908006027.

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For forty years, the sisters of St Katherine's, Augsburg, resisted the introduction of strict enclosure as a consequence of Dominican reform. This article examines the initial reactions of the sisters, explores the Dominican practice of enclosure and its connections with obedience, and the influence it had on the sisters' spirituality. After the community had finally accepted enclosure, they managed to gain a papal privilege granting them all the indulgences usually acquired through pilgrimage to Rome and commissioned a cycle of monumental paintings of the seven Roman pilgrim churches. Thus th

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29

Barker, Eileen, and Susan Jean Palmer. "Moon Sisters, Krishna Mothers, Rajneesh Lovers: Women's Roles in New Religions." Journal for the Scientific Study of Religion 35, no. 3 (1996): 332. http://dx.doi.org/10.2307/1386564.

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30

Green, S. K. "Religious Lessons: Catholic Sisters and the Captured Schools Crisis in New Mexico." Journal of Church and State 56, no. 2 (2014): 402–4. http://dx.doi.org/10.1093/jcs/csu024.

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31

Issel, W. "Religious Lessons: Catholic Sisters and the Captured Schools Crisis in New Mexico." Journal of American History 100, no. 2 (2013): 585. http://dx.doi.org/10.1093/jahist/jat329.

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32

Febert, Heidi L. "The Poor Sisters of Söflingen: Religious Corporations as Property Litigants, 1310–1317." Traditio 68, no. 1 (2013): 327–433. http://dx.doi.org/10.1353/trd.2013.0007.

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33

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 m

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34

Perrone, Fernanda. "Finding Sisters in Cyberspace: Digitization and the Archives of Women’s Religious Communities." American Catholic Studies 128, no. 3 (2017): 4–10. http://dx.doi.org/10.1353/acs.2017.0050.

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35

Chaberek, Michał. "CMSWR versus LCWR: About the Crisis and the Renewal of Consecrated Female Life in the USA." Collectanea Theologica 90, no. 5 (2021): 767–86. http://dx.doi.org/10.21697/ct.2020.90.5.32.

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The article discusses the history of reforms of American religious sisters initiated by Pius XII and concluded by a joint agreement between the LCWR and the Commissions of the Congregation for the Doctrine of the Faith. The article shows the character of the reforms undertaken before and after the Council and how two organizations representing American sisters were established. The continuous departure of the LCWR from the teaching of the Church is presented in opposition to the fidelity of the second organization with canonical status – CMSWR. The lack of vocations among the sisters gathered

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36

Bögre, Zsuzsanna. "Constant ”self-denial” and resilience: life history recollections of sisters remaining after dissolution (1950-1989)." Religion and Society in Central and Eastern Europe 13, no. 1 (2020): 3–19. http://dx.doi.org/10.20413/rascee.2020.13.1.3-19.

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With the exception of four teaching orders, religious institutes were disbanded in Hungary in 1950. The number of members in the remaining three male and one female teaching orders was strictly limited by the state. This study analyses the narrative recollections of some members of the sole female religious order permitted to remain (albeit partially!) during the period of Communist dictatorship (1950-1989). Through the analysis of life histories, the study is intended to show the coping strategies enabling these sisters to “officially” survive in a hostile ideological environment. The study s

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37

DECRAENE, ELLEN. "Sisters of early modern confraternities in a small town in the Southern Netherlands (Aalst)." Urban History 40, no. 2 (2012): 247–70. http://dx.doi.org/10.1017/s0963926812000764.

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ABSTRACT:This article analyses female agency within the religious confraternities active in an early modern town in the Southern Netherlands in order to gain an insight into women's positions within a (semi-)public urban network and thus beyond the household. The analysis suggests that confraternities did not provide women with opportunities to develop a significant public role within the town. Nonetheless, while there is little evidence that early modern religious confraternities functioned as social networks, female agency on the religious level of confraternal life did exist. It is argued t

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38

Kudła, Lucyna. "Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 115–27. http://dx.doi.org/10.14746/bhw.2018.38.8.

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In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii

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39

Bland, Joan. "Sisters in Crisis: The Tragic Unraveling of Women's Religious Communities by Ann Carey." Catholic Historical Review 84, no. 3 (1998): 597–98. http://dx.doi.org/10.1353/cat.1998.0048.

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40

Büssing, Arndt, Yvonne Beerenbrock, Mareike Gerundt, and Bettina Berger. "Triggers of Spiritual Dryness – Results from Qualitative Interviews with Religious Brothers and Sisters." Pastoral Psychology 69, no. 2 (2020): 99–117. http://dx.doi.org/10.1007/s11089-020-00898-2.

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41

Eze, C., G. C. Lindegger, and S. Rakoczy. "Catholic Religious Sisters’ Identity Dilemmas as Committed and Subjugated Workers: A Narrative Approach." Review of Religious Research 57, no. 3 (2014): 397–417. http://dx.doi.org/10.1007/s13644-014-0202-1.

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42

Merrier, Joyce McDonough, Edward A. Powers, and Susan C. Daniewicz. "Aging Catholic Sisters' Adjustment to Retirement." Journal of Religious Gerontology 8, no. 2 (1992): 27–39. http://dx.doi.org/10.1300/j078v08n02_03.

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43

Dawson, Lorne L., and Susan Palmer. "Moon Sisters, Krishna Mothers, Rajneesh Lovers: Women's Roles in New Religions." Sociology of Religion 57, no. 3 (1996): 333. http://dx.doi.org/10.2307/3712169.

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44

Chitando, Ezra, and Anna Chitando. "Weaving Sisterhood: Women African Theologians And Creative Writers." Exchange 34, no. 1 (2005): 22–38. http://dx.doi.org/10.1163/1572543053506310.

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AbstractAfrican American women have been keen to highlight that black women are at the 'bottom of the pile' in a society that espouses values of human equality. The situation of the women in Africa is probably worse, as their societies do not propagate human equality. Moreover they have to cope with many other problems such as poverty, HIV/AIDS, the threat of death and male dominance. Though African women theologians were few at the beginning of the 1990s, their number increased during the ten years that followed. This article shows how they were inspired by their sisters, the female African c

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45

Saillant, John. "Antiguan Methodism and Antislavery Activity: Anne and Elizabeth Hart in the Eighteenth-Century Black Atlantic." Church History 69, no. 1 (2000): 86–115. http://dx.doi.org/10.2307/3170581.

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Around 1790, two young sisters born into a slaveholding free black family began instructing Antiguan slaves in literacy and Christianity. The sisters, Anne (1768–1834) and Elizabeth (1771–1833) Hart, first instructed their father's slaves at Popeshead—he may have hired them out rather than using them on his own crops—then labored among enslaved women and children in Antiguan plantations and in towns and ports like St. John's and English Harbour. Soon the sisters came to write about faith, slavery, and freedom. Anne and Elizabeth Hart were moderate opponents of slavery, not abolitionists but me

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46

Weaver, Andrew J., David B. Larson, Kevin J. Flannelly, Carolyn L. Stapleton, and Harold G. Koenig. "Mental Health Issues among Clergy and Other Religious Professionals: A Review of Research." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 4 (2002): 393–403. http://dx.doi.org/10.1177/154230500205600408.

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The authors reviewed the literature on mental health issues among clergy and other religious professionals, using electronic searches of databases of medical (Medline), nursing (CINAHL), psychology (PsycINFO), religious (ATLA), and sociological research (Sociofile). The existing research indicates the Protestant clergy report higher levels of occupational stress than Catholic priests, brothers, or sisters. Catholic sisters repeatedly reported the lowest work-related stress, whereas women rabbis reported the highest stress levels in various studies. Occupational stress appears to be a source of

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47

Unsworth, Virginia. "Book Review: Hearts on Fire: The Story of the Maryknoll Sisters." International Bulletin of Missionary Research 18, no. 3 (1994): 135–36. http://dx.doi.org/10.1177/239693939401800313.

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48

Yeaman, Patricia A., Susan Carol Peterson, and Courtney Ann Vaughn-Roberson. "Women with Vision: The Presentation Sisters of South Dakota, 1880-1985." Journal for the Scientific Study of Religion 28, no. 3 (1989): 378. http://dx.doi.org/10.2307/1386753.

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49

Goldman, Marion S., and Lynne Isaacson. "Enduring Affiliation and Gender Doctrine for Shiloh Sisters and Rajneesh Sannyasins." Journal for the Scientific Study of Religion 38, no. 3 (1999): 411. http://dx.doi.org/10.2307/1387761.

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50

Cumming, Michele. "Book Review: Ministry to Muslim Women: Longing to Call Them Sisters." International Bulletin of Missionary Research 26, no. 1 (2002): 36. http://dx.doi.org/10.1177/239693930202600110.

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