Daughters Of Charity Research Articles

Relevansi Hidup Vinsensius terhadap Kehadiran Association of Miraculous Medals di Indonesia

This time the author will focus on the Association of Miraculous Medal (AMM). AMM is a forum for the faithful who are devoted to the Virgin Mary through the Testament Medal. AMM has spread over fifty countries. However, in Indonesia there is no AMM. The Prayer of the Testament Medal Novena is a simple prayer but a prayer that has extraordinary meaning. The author will start from the question, is AMM in Indonesia really helping to grow the faithful during the Covid-19 period? At this time, namely Covid-19, the faithful are experiencing a spiritual crisis. The author will also explain the early history of the Will Medal, namely from the beginning of the history of the Congregation for Missions (CM) and the Daughter of Charity (PK). Thus, helping the reader understand the early beginning of the will medal. The author uses the library method. Thus, the authors found that the existence of AMM Indonesia greatly influenced the development of the faith of the Catholics, which was initially a spiritual crisis. AMM Indonesia took action by holdi.

O.O.9.4 - A pharmacist communicating about medicines with carers of people with intellectual disabilities: Presenter(s): Bernadette Flood, Avista formerly Daughters of Charity, Ireland

O.O.9.4 - A pharmacist communicating about medicines with carers of people with intellectual disabilities: Presenter(s): Bernadette Flood, Avista formerly Daughters of Charity, Ireland

Obraz chińskiego katolicyzmu w listach s. Xavier Berkeley SM z lat 1890–1901

The article critically analyses excerpts from Sister Xavier Berkeley SM’s letters sent between 1890 and 1901 and published in the booklet – A Sister of Charity in China. Being a series of letters written to her family – in the United States of America by the Work for the Propagation of the Faith. As part of external critique, the paper provides a description of the studied source, introduces its author’s biography, and places it in the context of historical events. Using its content, the article focuses on the history of the sister’s travels, her attitude to local culture and religiosity. Moreover, it presents how, in the letters, Sister Berkeley described the realisation of the Vincentian charism by the Daughters of Charity. The main research result is the clarification of Sister Berkeley’s understanding of the mission’s purpose.

New Books across the Disciplines

New Books across the Disciplines

Heroines of the Panama Canal: U.S. nurses in the Panama Canal Zone 1880-1914

This essay highlights the critical contributions of the Sisters of Charity throughout the French construction of the Panama Canal between 1880 and 1904 and American-trained nurses during the US canal-building until 1914. The Sisters of Charity mended hundreds of thousands of injured and ill immigrant laborers in the Zone. Still, when American-trained nurses arrived in 1904, the nurses found themselves in conflict with the Daughters of Charity, who refused to vacate the hospital they helped found. I argue, self-aggrandizing stories of male accomplishments in the Panama Canal Zone subordinated female participation in one of the largest engineering feats undertaken in modern history. On the front-lines, female caretakers in the Zone understood the risks they faced with a population of transient engineers, scientists, tourists, and entrepreneurs. Even with a limited amount of power, the Sisters of Charity and US nurses made demands of their superiors based on dangers associated with living and working in a “tropical” region. Aware of their power –albeit limited– US nurses developed strategies for survival in the isthmus to protect themselves with limited access to medical supplies and funds. No matter how small the power nuns and nurses exercised in the Zone, many of their male superiors worried. They worried; what if nurses wanted more pay? What if they refused to work or left? US nurses also fell victim to prevailing stereotypes centered on what “type” of a woman left her home and family to live in the “wilds” of Central America? In US print media, popularized perceptions about nurses abroad came steeped in eugenic-inspired views of gender roles and “fitness.” Did nurses in the Canal Zone push gender norms in ways not possible in the US? Furthermore, how did US Canal Zone employees and administrators view nurses? With respect? Ridicule? Have only contemporaries recognized nuns and nurses women for their hard work? Were US Zone nurses valued as heroines throughout the construction of the canal? Or were they only heralded as heroines well after canal construction ended?

TERMINOLOGICAL ANALYSIS OF THE BASIC DEFINITIONS OF STUDYING VOCATIONAL TRAINING OF FUTURE JUNIOR SPECIALISTS IN NURSING IN COLLEGES

The article argues that nowadays a well-established conceptual and terminological apparatus, whose origins have deep historical roots, in modern vocational training of future specialists in nursing of different qualification levels, is used. On the basis of theoretical analysis of scientific literary sources and conceptual and terminological synthesis has been established that definition of “nurse” comes from Latin “nutricius”,which means caring for those who suffer. On the basis of comparative analysis the comparative-historical way of becoming nurse profession has been reflected.The basis is a five-stage periodization of the formation and development of nursing (by M. Shehedyn). It has been concretized that in the prehistoric period, which lasted from ancient times to the V century AD, work that reflected some of the functions of modern nurse was regarded as a spontaneous care, not as a profession; the period of the Middle Ages was marked by the functioning of specialized institutions for the care of sick people; during the Classical period the nursing and Sisters of Charity were born; the Neoclassical period was marked by the development of scientific concepts for the organization of the system of training nurses; in the Modern period the degree nursing education was introduced.
 In different historical periods, to indicate the functional characteristics of persons who determine the modern professional activity of nurse, the following terms were used: “deaconess”, “caregiver”, “Sister of Mercy”, “Daughter of Charity”, “nurse”. The recognition of nursing staff by the World Health Organization in 1983 as independent and equal in the health care system, as well as the official definition of “nursing”, which was considered as an activity aimed at addressing individual and public health problems in a changing environmental conditions, became an extremely important event in development of the world nursing.

Bridges to Health: U.S. Daughters of Charity, Seton Institute, and Funding Primary Health Care Activities in Latin America, 1985–2010

Daughters of Charity in California founded the Seton Institute for International Development in 1985 to support the efforts of Catholic sisters striving to improve the health of those struggling in poverty in Latin America. The institute offered training, disaster relief, medical equipment, and grants for capacity-building projects. Positioned as a fundraising and grant distributing entity, Seton Institute solicited funds from government sources, corporate sponsors, and individual donors. Leaders sought to balance their need for funds with the commitments of their charism. As the expectations and priorities of U.S. government-funded programs and Latin American sisters did not always align, Seton Institute chose to put the desires of Catholic sisters first and shifted efforts towards private aid. These Daughters of Charity prioritized building transnational relationships that reinforced their community's mission to serve those in poverty rather than accept funds from any available resource.

Soldiers of the Cross, The Authoritative Text: The Heroism of Catholic Chaplains and Sisters in the American Civil War by David Power Conyngham

Reviewed by: Soldiers of the Cross, The Authoritative Text: The Heroism of Catholic Chaplains and Sisters in the American Civil War by David Power Conyngham William John Shepherd Soldiers of the Cross, The Authoritative Text: The Heroism of Catholic Chaplains and Sisters in the American Civil War. By David Power Conyngham. Notre Dame, IN.: University of Notre Dame Press, 2019. 535 pp. $35.00. Having been preserved for over a century in the University of Notre Dame Archives, Soldiers of the Cross is the long-delayed publication of a remarkable unfinished manuscript. The author, David Power Conyngham, was an Irish Catholic immigrant, journalist, and Union Civil War veteran who served in the celebrated Irish Brigade. The wartime service of priest chaplains and sister nurses was widely [End Page 84] considered the most important Catholic contribution to nineteenth-century American society. In Conyngham's words: "true Christian charity knows no sectarianism, religious or political, and that the Catholic chaplain was the soldier of the cross, and not of the sword" (15). After the war, Conyngham interviewed these priests and nuns, or those who had information about them, in order to compile a record of their selfless deeds. Thankfully, Notre Dame preserved his unfinished work after Conyngham's untimely death in 1883. Recognizing that it combines both history and hagiography, editors David Endres and William Kurtz consider it the most comprehensive record of Catholic participation in the Civil War written in the nineteenth century. There have been several excellent studies of Catholics in the Civil War. One of the best and most recent is editor Kurtz's Excommunicated from the Union (2015). This, along with the classic George Barton's Angels of the Battlefield (1897) and Ellen Ryan Jolly's Nuns of the Battlefield (1927), should be read in conjunction with Soldiers of the Cross. Commonly known as "Holy Joes," there were nearly 4,000 wartime chaplains from all denominations on both sides during the war. Of these, Catholic priests, usually Irish or French immigrants, contributed approximately 50 commissioned chaplains to the Union army and 30 on the Confederate side. Additionally, with numbers reaching nearly 700 from 20 religious communities, Roman Catholic sisters or nuns made up about 20 percent of all nurses. As arranged by the editors, Conyngham's work was transcribed with grammatical corrections made as needed. They also wrote short introductory and concluding paragraphs for each chapter, as well as explanatory endnotes. There are 18 chapters on 12 Union chaplains, including the famous William Corby, who was one of seven Holy Cross priests from the University of Notre Dame, and the only chaplain at the Battle of Gettysburg. He notably gave absolution to soldiers on the second day of the battle, an act later commemorated with an iconic statue. Another Union chaplain of note, at least to me personally, was R. C. Cristy of the 78th Pennsylvania Volunteers, a protégé of Prince Gallitzin, who was the renowned Apostle of the Alleghenies. Cristy almost certainly ministered to my relative, William McCombs, a soldier [End Page 85] of the 78th who died in late 1861 along the Green River in Kentucky. A testament to Cristy's quality is the fact that he was elected chaplain in a regiment where only 50 of its nearly 1,000 men were Catholic (125). While Soldiers of the Cross has seven chapters devoted to three Confederate chaplains, this section focuses mostly on the well-known diary of Redemptorist priest James Sheerin, who was present in several major battles throughout the war. Finally, there are nine chapters on the various orders of nuns, including the Sisters of the Holy Cross and the Sisters of Mercy. Strangely, though, the Daughters of Charity, who contributed by far the most nurses with some three hundred serving, were not included. The most famous of these nuns was probably Mother Angela Gillespie, a Holy Cross sister and kin to William Tecumsah Sherman. The editors are to be congratulated for rescuing Conyngham's research from relative obscurity. Even though the overall quality of the chapters is uneven, it was a true labor of love. Some interesting chapters are comprised of Conyngham's recycled articles, excerpts from diaries, and testimonial letters from...

Vincent de Paul, The Lazarist Mission, and French Catholic Reform by Alison Forrestal

Reviewed by: Vincent de Paul, The Lazarist Mission, and French Catholic Reform by Alison Forrestal Brian Boosel O.S.B. Vincent de Paul, The Lazarist Mission, and French Catholic Reform. By Alison Forrestal. (New York: Oxford University Press. 2017. Pp. x, 312. $135.00. ISBN 978-0-19-878576-7.) In her masterful study, Vincent de Paul, The Lazarist Mission, and French Catholic Reform, Alison Forrestal reminds the reader of Vincent de Paul's missionary philosophy, namely, that a true missionary, "found everything good and indifferent, he accepts everything, he can do anything" (p. 101). Forrestal uses the [End Page 373] theme of mission and missionary activity to weave together carefully and with great clarity the life of Vincent de Paul (1581–1660). Her study begins with an analysis of de Paul's coming to know himself from his childhood experiences through his education and ordination as a priest. Forrestal illuminates the transformational moments in de Paul's life. Her study prepares the reader to experience the full dynamism of de Paul's missionary activity by setting up a background in which de Paul is schooled by such notable French clerics as Pierre Bérulle and Francis de Sales. One must note that Forrestal's research is well grounded in both secular and ecclesiastical archival sources. Forrestal presents the story of the Lazarist mission not only as a narrative, but also as an analysis of the statistics regarding the numbers of missionaries, the numbers of people being treated for various maladies, and the interaction between the de Paul's Congregation of the Mission and his fraternal collaboration with Louise de Marillac and the Daughters of Charity. Another strength of Forrestal's present study is the balance of the question of gender within her research. While the book is mainly a study of Vincent de Paul, Forrestal nonetheless explores de Paul's friendships and working relationships with women beginning with Madame de Gondi, his partnership with Louise de Marillac, and the mentoring relationships he fostered with Jane Frances de Chantal, and numerous other women religious. Forrestal's inclusion of a gendered narrative strengthens the study of Vincent de Paul while allowing the history of these pioneer missionary men and women to tell their own stories. Forrestal is careful to include in her study a discussion of Jansenism and the issues that it presented for early modern French Catholicism. Vincent de Paul was no stranger to the teaching of the Jansenists and even to some of the main players in the Jansenist movement. Forrestal details Vincent's theology of grace, which he offers as a counter to the Jansenistic teachings found in many parts of France in the seventeenth century. Overall, Alison Forrestal's exploration of the life of Vincent de Paul and the Lazarist Mission is fresh and presents a new facet within the larger study of Vincentiana. It should be noted that Forrestal has provided a wealth of information in a series of three appendices which chronicle the Lazarist houses established during de Paul's lifetime along with a list of significant benefactors and their donations toward the work of the Mission. Scholars of early modern French Catholicism will find in Forrestal's bibliography a treasure trove of sources in English, French, and other European languages. Any serious scholar of de Paul, de Marillac, the Catholic Reformation, or Early Modern France in general would benefit greatly from a thorough reading of Forrestal's research. [End Page 374] Brian Boosel O.S.B. Saint Vincent College Latrobe, Pennsylvania Copyright © 2019 The Catholic University of America Press

Be Centered in Christ and Not in Self: The Missionary Society of Saint Columban: The North American Story, 1918–2018 by Angelyn Dries

Reviewed by: Be Centered in Christ and Not in Self: The Missionary Society of Saint Columban: The North American Story, 1918–2018 by Angelyn Dries Dolores Liptak RSM Be Centered in Christ and Not in Self: The Missionary Society of Saint Columban: The North American Story, 1918–2018. By Angelyn Dries, OSF. Bloomington, IN: Xlibris Corporation, 2017. 462 pp. $23.99. Be Centered in Christ and Not in Self is the perfect title for this massive centennial history (1918– 2018) of the Missionary Society of Saint Columban (the Columban Fathers). Comprising over 400 pages, Angelyn Dries’s tome nevertheless tells a very simple story. What her book repeatedly underscores is the fact that this Irish-based community established themselves in the United States for just one reason: to add priestly recruits for their mission to China. Their particular aim was initiated very early in the twentieth century following the powerful statements, first by Popes Benedict XV (1919) and Pius XI (1926) and later repeated by Pope Pius XII (1952) concerning the church’s need to bring the gospel to foreign lands— especially to China. Dries details how the Columban Fathers answered this call first by seeking new foreign missionaries, then by expanding their aims and modes of evangelization as new challenges emerged. Thus, they have sought, often despite serious obstacles, defeats, and personal humiliation—in peacetime and war—to follow the model of missionary priesthood, living out what their American cofounder, Edward J. McCarthy, once referred to as “a great romance after all” (63). Dries’s book lays out carefully the path taken by the U.S. Columbans to accomplish their goal. Once in the United States, they purchased land, built headquarters and seminaries—establishing themselves in locations near Omaha, Nebraska; Buffalo, New York; and Bristol, Rhode Island. While engaged in these undertakings, the community publicized their aims to an interested American public, especially through their popular magazine, the Far East (later, the Columban Mission) as well as through preaching retreats, offering photographic displays and lectures, and use of the film media. In addition, they reached out to U.S. women religious inviting some of their members to join them as missionaries. Among these would be the [End Page 86] Sisters of Loretto, the Sisters of Mercy, and the Daughters of Charity. They also attracted members of newly organized lay groups that had developed after the 1920s—the Catholic Students Mission Crusade, the Better World Movement, and even ecological groups such as Saving the Environment. These simple, often understated, aims have continued to set them apart from other missionary societies. While keeping priestly formation as a priority, they have educated sisters and laity to proclaim the good news in new lands and to highlight the current challenges of economic and ecological justice. Thus, they opened and supported missions in Korea, Japan, the Philippines, Fiji, and beyond. More recently, they have established themselves in Latin America, especially Chile, Peru, and Brazil. What particularly struck me in reading this voluminous text was how unsung the Columbans have been in both their practical and spiritual outreach. Whether in peacetime or war, they have worked quietly side by side with those who have been receptive to their message of peace and justice. During particularly tumultuous times, they have endured incarceration, torture, ignominy, and death for the sake of “saving souls.” Their long list of martyrs speaks for itself. Besides, they have worked as U.S. chaplains, once again witnessing to their respect for those who have given their lives to help their neighbor—near or far. How many Americans, I wonder, know of the widespread presence of Columbans in the Far East during this tumultuous century? How many also know of the more ordinary work that many Columbans have done simply as parish priests in the United States—and that they have continued to do this work in parishes where migrants and refugees have sought spiritual support? (Just this week, for example, I happened upon an article in a local Catholic paper celebrating Columban Father, Philip Brady, who has been a Bridgeport diocesan priest for 17 years and who is now celebrating his 100th birthday among devoted former parishioners!) And what of the inspiration...

Every Catholic an Apostle: A Life of Thomas A. Judge, CM, 1868–1933 by William L. Portier

Reviewed by: Every Catholic an Apostle: A Life of Thomas A. Judge, CM, 1868–1933 by William L. Portier John E. Rybolt CM Every Catholic an Apostle: A Life of Thomas A. Judge, CM, 1868–1933. By William L. Portier. Washington, DC: The Catholic University of America Press, 2018. 576 pp. $34.95. The author has produced the major biography of one of America’s influential Catholic leaders from the early years of the twentieth century. Its considerable bulk attests to the depth of research involved in such an undertaking, based on original documents. This biography is more chronological than thematic, which leaves the way open for others to systematize Judge’s theology, spirituality, and outlook on the world. Nevertheless, Portier has scattered through this excellent work some detail on those important topics. The chronological approach takes the reader through a thicket of events that eventually build up a perspective on Judge’s life. A member of the Congregation of the Mission, a Vincentian, Judge always remained a member of the community in which he took a vow of stability, involving a commitment to the poor in the spirit of St. Vincent de Paul. His tombstone is in Holy Sepulchre Cemetery, not far from St. Vincent’s Seminary in Germantown, Philadelphia, where he entered the Congregation, and the initials CM follow his name. His relationship with the Vincentians was conflicted at best, but he found support for his own developing ministry in the leadership of his province. Interestingly, Portier does not point to virtually any of his confreres who maintained a relationship with him. Although Judge was in later life always stretched to secure funding for his works, he does not seem to have turned to his Vincentian brothers for financial aid or counsel. His Trinitarian devotion, with the use of the title Most Blessed [End Page 69] Trinity/Most Holy Trinity, also betrays Vincent de Paul’s thinking as enfleshed in the rules that the saint gave to his two congregations, the Missioners and the Daughters of Charity. The figure of Father Judge comes across as a highly charismatic and visionary individual, a man of his time, and, as Portier demonstrates, even ahead of his time. Judge developed the Missionary Cenacle movement as an outgrowth of his own mission work, which, typically for Vincentians, resulted in the foundation of parish-based works of charity and service. The early volunteer members of the Cenacle, practicing a form of the apostolate of the laity, developed into two independent congregations. The account of their growth and ministry is one of successes and setbacks, often quite serious setbacks. Judge’s staunchest helper was Mother Boniface (née Louise/Lulu Keasey), who excelled in the strengths that Judge needed. Judge’s struggles with Bishop Thomas Toolen of Mobile, Alabama offer examples of Judge’s needs and Mother’s abilities. As a foundress, she certainly deserves a similar excellent biography. Intertwined with these relations are accounts of other prelates who supported the new communities as they developed. Their assistance in finding their proper canonical identity was one of the main features of two communities’ survival against major odds. The communities also needed help in finding their geographical centers. Both groups came to life in the South, based in some way on the Vincentian outreach in Alabama. Their later transfer to the north, Pennsylvania and Maryland, brought them further stability. The traditional trio of men, money, and mission was always a challenge for Judge, as was a fourth element, management. He left many things to others as he went about developing and supporting his followers. As Portier shows, this practice led to crises, worsened by the Great Depression toward the end of Judge’s life. The author has carefully placed Judge’s life and ministry within the American context of his period. For all these reasons, this biography will be the standard for many years to come. [End Page 70] John E. Rybolt CM DePaul University Copyright © 2018 American Catholic Historical Society

Remapping the History of Catholicism in the United States: Essays from the US Catholic Historian ed. by David J. Endres

Reviewed by: Remapping the History of Catholicism in the United States: Essays from the US Catholic Historian ed. by David J. Endres Michael Skaggs Remapping the History of Catholicism in the United States: Essays from the US Catholic Historian. Edited by David J. Endres. Washington, DC: The Catholic University of America Press, 2017. 202 pp. $34.95. Editor David Endres observes that this special collection of U.S. Catholic Historian essays can "serve as a model for the historians engaged in the effort of charting the complexity and diversity of American Catholicism" (vii). The essays, which were originally published between 2008 and 2014, do so admirably in their attention to Latino/a Catholicism in the United States, Catholic women, black Catholics, and the ecclesial activism of the American hierarchy in the Cold War. Because Remapping the History of Catholicism in the United States consists solely of articles published in the journal, a brief synopsis of each article and an evaluation of the collection's impact will have to suffice. Timothy Matovina draws attention to one of the field's longest-standing problems, namely a heavy geographic focus on the eastern portion of the United States. While conceding that this has historically been a weakness of all of American religious historiography, he nonetheless notes that not taking a wider view—in this case, even a hemispheric view—entails overlooking the massive contributions to American Catholicism by Latino/a immigrants. Jeanne Petit narrates the civic activism of Catholic women, who formed a powerful voice for women and children in the early twentieth century but nonetheless represented a mixed blessing "to a hierarchy who were, at best, skeptical of the ability of Catholic women to be political actors and, at worst, saw organized women as a dangerous force" (63). The political and cultural climate of the late 1920s, however, [End Page 75] quashed most hopes for Catholic women to function as a cohesive power in either Catholic or civic life. Amanda Bresie's colorful account of Katharine Drexel's benefactions to Native American missions suggests that class modifies Petit's argument for the role of Catholic women: as Drexel had enormous financial resources at her disposal, her ability to shape mission work was almost unrivaled in the American church. Drexel's example furthermore contests the notion of Christian missionaries acting solely as colonizing agents of Euro-American nationalism-imperialism, with the Blessed Sacrament mother superior bankrolling native suits against the federal government on land reclamation. Kristine Ashton Gunnell's essay on the Daughters of Charity in Los Angeles stands on its own merit but works especially well when read alongside the essay by Bresie and Matovina. The Daughters' focus on "respect for the individual and human dignity … counteracted some of the most pernicious aspects of Americanization," seeking not to melt immigrant culture in the American Catholic pot. Anne Klejment's essay pairs Dorothy Day and César Chávez as catalysts to lay activism, radically embracing poverty and nonviolence in advance of similar movements that would not flourish until well after the Second Vatican Council. Furthermore, their drive against injustice held little regard for denominational boundaries, placing them once again in the vanguard of American Catholicism by "partner[ing] with non-Catholics who shared their values and occasionally borrowed their ideas" (142). Matthew Cressler's article on the emergence of Black Catholic liturgies in the explosive atmosphere generated by the combination of Black Power and Vatican II calls attention to internal debates over "authentic black" Catholicism. Cressler notes that "for black Catholics, the experience of Vatican II was inseparable from Black Power"—whether those same black Catholics favored the Black Power movement or not (146). Some felt that liturgical worship offered black Catholics a unique opportunity to express their cultural patrimony, while others "strongly objected to the idea that the Mass could (or should) include distinctively black practices or address political concerns" (156). Finally, Joseph Chinnici pans out from the national and identity-based focus within the previous articles, instead arguing that American Catholicism in the postconciliar era cannot be understood apart from its intrinsic connection to a—and, eventually, the—global superpower. Not least from this framework emerges the particular relationship between...

Spiritual formation, secularization, and reform of professional nursing and education in antebellum America.

The origin story of professional nursing associated with antebellum American faith communities is all but lost. This paper provides historical evidence for professional nursing for that period using a case study approach that examines three faith communities: the Sisters and Daughters of Charity, the Shakers, and the Church of Jesus Christ of Latter Day Saints. The purpose is to present an historical analysis of the three communities' health beliefs, recipes and remedies that were foundational to the spiritual formation and education of professional nurses within their communities. The focus of the analysis is to place the evidence for professional nursing in these faith communities within the broader context of the contemporary American narrative of the "secularization" of professional nursing associated with the adoption of the Nightingale Training Model after 1873. Nursing became a profession in America because of the courage and passion of many for spiritual formation in community around a need to relieve suffering and demonstrate kindness. The history of American nursing is comprised of stories of powerful nurse ancestors that have the potential to inspire and unite us in that same purpose today despite the ambiguities that may still exist around spirituality, religiosity, and secularization.

"Of Grand Intentions" and "Opaque Structures": Managing the Hospício Pedro II during Brazil's Second Empire (1852-90).

This article chronicles contestations between religious actors, represented by the Brazilian Santa Casa de Misericórdia Catholic lay brotherhood and the French nun order, the Daughters of Charity, on one hand, and emergent psychiatrists, on the other, over the governance of the Hospício Pedro II, Brazil's first public asylum. It investigates how psychiatrists, as apostles of professional rationality, developed their ideas about reason and bureaucratic power in a contested site of religious charity during Brazil's Second Empire (1852-90). Apart from sharing ideological ground about the need to seclude the insane in the asylum, I argue that these groups brought divergent and entangled epistemologies about the constructions of madness, its treatment, and its bureaucratic governance.

Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927. By Kristine Ashton Gunnell. Chicago: DePaul University Vincentian Studies Institute, 2013. xi + 259 pp. $18.99 paper.

Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927. By Kristine Ashton Gunnell. Chicago: DePaul University Vincentian Studies Institute, 2013. xi + 259 pp. $18.99 paper.

Book Review: Gunnell, Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856-1927, by Jennifer Koslow

Book Review| August 01 2015 Book Review: Gunnell, Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927, by Jennifer Koslow Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927. By Kristine Ashton Gunnell. (, DePaul University Vincentian Studies Institute, 2013. 259 pp. $18 paper) Jennifer Koslow Jennifer Koslow Florida State University Search for other works by this author on: This Site PubMed Google Scholar Pacific Historical Review (2015) 84 (3): 392–394. https://doi.org/10.1525/phr.2015.84.3.392 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Jennifer Koslow; Book Review: Gunnell, Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927, by Jennifer Koslow. Pacific Historical Review 1 August 2015; 84 (3): 392–394. doi: https://doi.org/10.1525/phr.2015.84.3.392 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentPacific Historical Review Search This content is only available via PDF. © 2015 by the Pacific Coast Branch, American Historical Association2015 Article PDF first page preview Close Modal You do not currently have access to this content.

Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927 by Kristine Gunnell (review)

Daughters of Charity: Women, Religious Mission, and Hospital Care in Los Angeles, 1856–1927 by Kristine Gunnell (review)

St. Mary’s Goes to War: The Sisters of the Holy Cross as Civil War Nurses

IN 1914 WHEN ELLEN RYAN JOLLY, then president of the Ladies' Auxiliary of the Ancient Order of Hibernians, proposed to the War Department in Washington, D.C. a monument in the nation's capital to honor those sister-nurses of the Civil War, the government refused, stating that there was no documentation of such activities of the sisters. Mention Civil War nursing and for most people women such as Clara Barton, Dorothea Dix and Mother Bickerdyke come to mind. The history books rarely, if ever, mention the lesser-known groups of women who also contributed significantly to Civil War nursing. These women included those in religious communities, particularly, the Catholic sisters.During the course of the war approximately 617 sisters representing twelve different orders from twenty-one separate communities nursed the sick and wounded soldiers from both the Union and Confederate armies. The largest group was the Daughters of Charity (232) whose headquarters was in Emmitsburg, Maryland. The second largest group was the Sisters of the Holy Cross (63) of St. Mary's College in Notre Dame, Indiana.1 The other orders that participated in the war included the Sisters of St. Joseph, Sisters of Our Lady of Mount Carmel, Sisters of St. Dominic, Sisters of St. Ursula, Sisters of the Poor of St. Francis, Sisters of Mercy, Sisters of Charity, Daughters of Charity of St. Vincent de Paul, Sisters of Charity of Nazareth (KY) and the Sisters of Our Lady of Mercy.2 In 1861 when the Civil War broke out in Charleston Harbor, the Catholic sisters were almost the only women in America with any nursing experience.When Fort Sumter was fired upon in April 1861, the government was ill-prepared to manage the affairs of war. The Union army could not outfit men with adequate uniforms, weapons or horses and had not given any thought to caring for battlefield casualties. In January 1861, the medical corps consisted of one surgeon general, thirty surgeons and eighty-three assistant surgeons. Of these, within a few months, twenty-four resigned to join the Confederacy and three more were dismissed for disloyalty.3 In 1861 the army operated one military post hospital in Fort Leavenworth, Kansas.4 The army medical director was a seventy-two year old veteran of the War of 1812, Colonel Thomas Lawson, who passed away on May 15, 1861 nearly one month after the firing on Fort Sumter. The Union army had no plans in effect to care for the large numbers of casualties following the battles that were to come.However, the Catholic sisters at the time ran more than twenty-eight hospitals in the country.5 Although many sisters were practicing as nurses they had no formal training as nurses because no nursing schools existed prior to the Civil War.6 The first formal school of nursing was established in Bellevue Hospital in New York City in 1873. Of the twelve orders that participated during the war, only two were non-nursing orders, the Sisters of the Holy Cross and the Sisters of Providence, both from Indiana. This article will examine the wartime activities of the Holy Cross Sisters from Notre Dame, Indiana who served primarily in the western theater of the war.The Origin of the Sisters of the Holy CrossThe Congregation of the Holy Cross was founded in Le Mans, France in 1841 by Father Basil Moreau. It was one of his dreams to send his priests and sisters to labor for God in foreign missions. America in 1841 was to him a foreign mission. That year he sent Father Edward Sorin (Figure 1) and six brothers to the United States to establish a school for boys and young men. They acquired land in northern Indiana and their school would later become known as the University of Notre Dame. In 1843 Father Sorin requested some sisters to assist the Holy Cross men in their school. That year Father Moreau sent four Holy Cross sisters to not only assist the priests but also establish their own school for girls. They estab- lished their school in Bertrand, Michigan. …

Daughters of Charity: Courageous and Compassionate Civil War Nurses

Daughters of Charity: Courageous and Compassionate Civil War Nurses

The Daughters of Charity as Cultural Intermediaries: Women, Religion, and Race in Early Twentieth-Century Los Angeles

The Daughters of Charity as Cultural Intermediaries: Women, Religion, and Race in Early Twentieth-Century Los Angeles