American Catholic Women Religious

2017 ◽  
Author(s):  
Donna Maria Moses
2002 ◽  
Vol 6 (3) ◽  
pp. 227-252 ◽  
Author(s):  
Sarah McFarland Taylor

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 of bioregional philosophies of "reinhabitation," expressions of American Catholic religious life, and manifestations of "green culture." Integrating geographic, ethnographic, and historical methodologies, the author argues that when researchers approach the study of religion as "biogeographers," they discover complex levels of religious understanding and expression that are otherwise overlooked. Significantly, it is these frequently-missed dimensions of the religious landscape that more accurately reflect the "living and lived" quality of religion.


Horizons ◽  
1983 ◽  
Vol 10 (2) ◽  
pp. 334-340
Author(s):  
Arlene Swidler

Considering that History and Religious Studies are two of the areas in which feminist scholars have been most active, it is surprising how very little information is compiled in the area of American Catholic Women's History. Catholic Church historians, of course, have never found the laity of great interest, and the contemporary feminist movement has been strongly secular. Protestant and Jewish materials are more easily available, and even those books which purport to address women in American religion in general give only brief attention to Catholicisim, often by dealing solely with women in religious orders. So work on American Catholic women remains to be done.The one exception is books dealing with individual religious orders, partly because of the accessibility of the materials, though I have been gently admonished not to overestimate the order in convent archives. Studies moving wider to focus on sisters in general are still very few, and attempts to integrate these materials with lay women's history have barely begun. People interested in this field will find help in Elizabeth Kolmer, A.S.C., “Catholic Women Religious and Women's History: A Survey of the Literature,” American Quarterly 30 (1978), 639-51, and in the forthcoming book by Evangeline Thomas, C.S.J., Women Religious History Sources: A Guide to Archives (New York: Bowker).


Author(s):  
Margaret Susan Thompson

Barbara Welter concludes her pathbreaking article, “The Cult of True Womanhood, 1820-1860,” by declaring that “[Various forces in their lives] … called forth responses from woman, which differed from those she was trained to believe were hers by nature and divine decree. The very perfection of True Womanhood, moreover, carried within itself the seeds of its own destruction. For if woman was so very little less than the angels, she should surely take a more active part in running the world, especially since men were making such a hash of things” [174]. Traditionally, in both Welter’s original work and the many efforts that have subsequently followed, the living out of “True Womanhood” and the creative subversion it unintentionally inspired have been understood almost exclusively in either secular or Protestant contexts. This article explores the role of Catholic education by sisters in both reinforcing and undermining Victorian gender roles, and specifically analyzes the contributions of Catholic women religious to the complex and subversive process that Welter suggested. It analyzes the cultural and religious tensions that characterized nineteenth-century Catholic women’s education, as well as the women’s agency that, however inadvertently, it came to empower.


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