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Fall 2007 • A Publication of the Sisters of Charity, BVM BVMs Celebrate 175 Years! Remembering the Journey T E O F C O CR Editor: Mira Mosle, BVM Design Editor: Angie J. Connolly Communication Advisory Committee: Jeanne Harrington, Associate; Mary Martens, BVM; Sara McAlpin, BVM; Margaret A. McGinn, BVM; Joan Newhart, BVM; Mary Jeanne Stopper, BVM; Betty Voss, BVM Subscriptions: $7.50 per year, write: SALT, 1100 Carmel Drive, Dubuque, Iowa 520037991, ph. (563) 588-2351, or email: rbechen@ bvmcong.org 2007-2008 Calendar See p.5 for invitation to 175th Jubilee local celebrations. October 28 Benefactors’ Mass, Wright Hall, Chicago November 3 Benefactors’ Mass, Mt. Carmel April 6 Immaculata HS Alumnae Luncheon, Niles 20 St. Mary HS Alumnae Luncheon, Lombard 27 Mass of Resurrection for Friends and Family of Deceased BVMs, Mt. Carmel June 17 Golden Jubilee Celebration, Mt. Carmel 20-22 Congregational 175th Jubilee Celebration, Dubuque Internet Address: www.bvmcong.org Email Address: [email protected] Member of Catholic Press Association ING the WAT N O T E N T S ING the WAT S S S ER SALT is a quarterly magazine published for friends of the Sisters of Charity, BVM. S ER CR L 3 Seasoning by BVMs Joellen McCarthy, Peggy Nolan and Mary Ann Zollmann 4 Celebrating Jubilee a Time of Thanksgiving sg in sgiving UR PE by Mary Frances Reis, BVM C Mission Statement: As Sisters of Charity of the Blessed Virgin Mary, we are called to participate in the mission of Jesus. Our choice of ministry is in keeping with our BVM mission: being freed and helping others enjoy freedom in God’s steadfast love. BVM Constitutions, No. 10 O B BVMs Celebrate 175 Years! Remembering the Journey Fall Two Thousand Seven Volume 36, Number 1 SS A 6 The Gift of Memory: Precious and Powerful REN O TS of H by Harriet Holles, BVM 7 Scripture Reveals Values, Action of a Jubilee People by Betty Voss, BVM 8 A Mine of Memories: Montana Hosts Centennial of BVM Ministry by Theresa Caluori, BVM 9 California Parishes Celebrate BVM Ministry and Presence 10 Exploring BVM Celtic Roots: Community, Strong Women and Sacred Places by BVMs Patricia Bombard and Kathleen Conway 13 Celtic Spirituality Evident in Mary Frances Clarke by Ann Harrington, BVM 14 How BVMs Influenced Catholic Culture in the 19th Century by Kathryn Lawlor, BVM 15 ‘In the Spirit’ a Special Tribute by BVMs Elizabeth Avalos, Bette Gamboni and Marilyn Wilson 16 SALT Briefs 17 Heritage Society Keeps BVM Memories Alive by Pat Nolan, BVM 18 As ‘Diaspora’ Ends, Thoughts on Being Home and Being Together C UR PE by Eileen Healy, BVM REN O T S of H Sisters of Charity, BVM 19 Fourteen BVMs Celebrate 75 Years in Religious Life 20 Golden Jubilarians ‘Come to the Water’ 1833~2008 Celebrating 175 Years of BVM Presence & Partnership 2 S A L T MAGAZINE On the cover: Lou Anglin, BVM pauses on her hike up Croagh’s Patrick in Ireland to contemplate Clew Bay. See pp. 10-12. SEASONing Dear SALT Readers, On November 1, 1833 in St. Joseph’s Church in Philadelphia, Mary Frances Clarke and her four friends proclaimed their vows, promising to be faithful to God and to one another. On November 1, 2007 we, their followers, proclaim a year of Jubilee to celebrate their action and the rich history to which it gave birth. With joy and gratitude we invite you—our benefactors, alums, friends, family members, colleagues and business associates—to join us in celebrating 175 years of presence and partnership. During this Jubilee year November 1, 2007— November 1, 2008 Salt magazine will join in the festivities by devoting the next five issues to Remembering, Relating, Choosing, Participating and Imagining—energies that express the spirit of our founding members as lived today by us, 21st century BVMs, and by you who partner with us. Over the years we have experienced God’s steadfast love through you. Your presence has called forth the best in us and has consistently moved us to new and often unexpected places. We are grateful. This issue of Salt, with its focus on remembering, invites us to look at our shared past. With 175 years to honor, what and how we remember challenges us. How do any of us adequately remember any anniversary whether 40 years of marriage, 15 years of sobriety, 20 years of professional service, or 175 years of existence? In the beginning of her poem, “The Gathering of the Clan” Jane McDonnell, BVM writes, The clan sits at the table of memories to pass their tales like bread from mouth to mouth, from heart to heart. The sounds chime sad, chime happy, light the room against the fears that lurk for times beyond the gift of warmth and speech. For Jane, as for many of us, telling the stories that accompany the years is crucial to remembering. Whether the tale be sad or happy, strength comes in the telling and nourishes our hearts. The poem goes on to say that in telling the tale the years slip away and another time emerges bringing to life new and dangerous journeys, the mystery of sudden friendships, of old bitterness softened, the seizing of the single breath dividing life from death. By telling the tale both speakers and listeners come face to face with the events that have shaped them and those they love. In so doing they are strengthened for the future. In Jane’s words they find the sweet taste that waits even in the hard crust of future tense. “The Gathering of the Clan” sums up the essence of remembering: telling the story. In this issue of Salt some members of our clan have gathered to tell their stories. Some tell of the present, some of the past; some share their musings on memory, history or jubilee. We hope these tales will serve as bread to nourish your heart, light to brighten your inner room and seasoning to flavor your future. May this Jubilee year provide many opportunities for remembering the time honored, life giving connections among us. Throughout the year BVMs and Associates will be gathering at numerous local Jubilee celebrations. The table of memories is at hand. We look forward to your presence, to all the tales that will be told and to the renewed life that the powerful energy of remembering will release among us. FA L L T W O T H O U S A N D S E V E N 3 Celebrating Jubilee A Time of Thanksgiving by Mary Frances Reis, BVM mountain climbing. The celebration/s would be simple. They would not focus on BVM achievements. The event/s would be a celebration of deep gratitude to God for partnerships shared through the years It was these partnerships of alums, co-workers, family, religious congregations, dioceses and agencies that made possible a world-wide extension of BVM core values of education, justice, charity and freedom in God’s steadfast love. Reaching a Plateau An achievable plateau was sited early. This creative cross-section of BVM educators, artists, musicians and admin- 4 S A L T MAGAZINE UR ING the WAT S ER O SS C Initially there is present boundless enthusiasm in discovering vistas of fantastic ideas. As the clouds clear and reveal the challenging paths to the summit, the family usually decides on an achievable plateau. Often, when reminiscing on the event, it is seen how incredibly the plateau actually reflected the creativity and possibilities of an envisioned mountaintop experience. In November of 2005 a group of our BVM family gathered to explore possible paths of a jubilee year commemorating the 175 years of BVM life and mission. That initial meeting at Mount Carmel revealed an abundance of joy and enthusiasm, as one might expect. What was surprising, however, was the quick discovery of a common focus; a focus reflective of Mary Frances Clarke, our foundress: PE celebrations might be compared to istrative folk brought boundless amounts of literary, organizational and imaginative skills to meetings centered in prayer. Work at that first meeting and during the few following gatherings was often tempered by the mantra: Keep it simple! Choosing a theme was another astoundingly simple achievement, as one ordinarily might not expect possible in a group of educators. Meeting on the bluffs of the Mississippi River and reminiscing how waterways directed our journeys—in the Americas and broader world—shaped the theme: CR Planning family anniversary REN O T S of H Sisters of Charity, BVM 1833~2008 Celebrating 175 Years of BVM Presence & Partnership The theme rooted the celebration in BVM history and vision. It showed a deep connectedness to our increasing consciousness to develop personal respect and care of the precious gift of water as well as our congregation’s ongoing commitment to assist waterdeprived communities in the world. The idea of “water currents” was seen as a metaphor of Mary Frances Clarke’s dauntless hope through many trials and difficulties, and the current challenges we meet today as women dedicated to peace and justice. The “currents of hope” is the abiding power of the Spirit working in and through us and together with our many partners. The Proclamation (p. 5) evolved as a reflection on the theme. It is an invitation to all: BVMs and Associates, families, friends and partners with whom we have lived and worked in 46 states and 35 countries with hundreds of thousands of children and adults these past 175 years. In reading the Proclamation you will see that we invite you to journey with us as we Honor the Past Celebrate the Present Embrace the Future in the spirit of Mary Frances Clarke, who would probably say of today as she did in the nineteenth century: “Leave the future to God, I have no fears as long as you are working unitedly.” We hope that you will be able to join with us this year in some celebrations that, hopefully, will be simple yet profound mountaintop experiences of our love and deep gratitude. About the author: Mary Frances Reis, BVM (Paul Adele) ministers in Lebanon, Mo. She is a member of the 175h Jubilee Committee. You Are Invited to These 175th Jubilee Local Celebrations Phoenix November 1, 2007 Xavier College Prep 9 a.m. Liturgy with students and parents Contact: Lynn Winsor, BVM at 602-264-0445 Des Moines November 4, 2007 St. Ambrose Cathedral 2:30 p.m. Prayer Service of Gratitude followed by reception at Diocesan Pastoral Center No reservations needed Contact: Carola Broderick, BVM at 515-279-8621 (H) Dubuque December 8, 2007 Mount Carmel Motherhouse Also celebrates completion of Motherhouse renovation 2 – 4 p.m. Open House No reservations needed Contact: Mary Ann Zollmann, BVM at 563-588-2351 Milwaukee April 19, 2008 Holy Rosary Church 4:30 p.m. Liturgy followed by reception in church hall No reservations needed Contact: Janet Desmond, BVM at 414-352-1103 St. Louis April 20, 2008 St. Francis Xavier College Church 4:30 p.m. Liturgy followed by reception in gathering area of lower level of church Reservations by March 28 appreciated Contact: BVM Development Office, 1100 Carmel Dr., Dubuque, IA 52003 563-588-2351, x5554 [email protected] Boulder June 28, 2008 The Academy (former Mt. St. Gertrude Academy) 11:30 a.m. luncheon followed by program and tour Reservations by June 24, 2008 Contact: Mary Agnes Leonard at 719-544-4789 or send $25 to Sheila Grotsky, 855 33rd St., Boulder, CO 80303, 303-443-5950. Chicago November 1, 2008 Holy Family Church 2 p.m. Liturgy followed by reception at St. Ignatius Commons No reservations needed Contact: Francilla Kirby, BVM at 312-243-6125 Phoenix November 1, 2008 Brophy Chapel 4 p.m. Liturgy followed by substantial hors d’oeuvres at new convent or school Reservations by Oct. 15, 2008 Contact: Lynn Winsor, BVM at 602-264-0445 November 1, 2007 – November 1, 2008 Proclaim with us a celebration of the 175th Anniversary of the Sisters of Charity of the Blessed Virgin Mary in the spirit of Mary Frances Clarke, foundress. “Leave the future to God, I have no fears so long as you are working unitedly but that God d will aid us as in the past.” p MFC, 9.17.1885 M Unit with Unite i h us VM commu co uni families and partners of the pastt and present, pre pres resen BVM community, and all whom we have been blessed to serve. ve Come with us with grateful hearts to the God of Living Water who has sustained us and enlivened us in turbulent and calm times, carrying us in the divine currents of hope. Honor the past with us: CROSSING THE WATERS of the Atlantic Ocean our early sisters placed their security in God’s loving kindness as the journey began. CURRENTS OF HOPE carried them to America responding to a sacred call of education. Working unitedly, they left the future to God. Celebrate the present with us: CROSSING THE WATERS of this continent and beyond the BVM journey expands, entrusting new ventures to God. od. CURRENTS OF HOPE deepen the values of justice and peace as B BVMs V and Associates respond to the call all of charity. chaarity. Working unitedly, we leave the Work kking u he future future to God. Embrace Embrac ce the future ffutur with th h us: CROSSING OSSING THE T TH WATERS TER of global concerns and needs BVMs and Associates, with worldwide presence and partnership, will listen to the cries of the oppressed and poor. CURRENTS OF HOPE will sustain their work for freedom in God’s steadfast love that brings health, education and well being to earth and its people. Working unitedly, we will leave the future to God. FA L L T W O T H O U S A N D S E V E N 5 Remember the long way that your God has led you these many years… Deuteronomy 8:2 The Gift of Memory: Precious and Powerful by Harriet Holles, BVM What a wondrous gift is memory, A mother blesses her children as they leave home in the morning with the admonition to remember who you are. Remember the experiences which have formed you, the struggles which have bonded you, the people who have shaped you, the values we hold in common. of whom died, wrote forgiveness large for all to see. We can learn, must learn, from our history—otherwise we are condemned to repeat it. Such dangerous memories teach and correct in order to invite a different response in the present and in the future. A father retells the stories the generations have created and the common longings for the future. Know the meaning of being marked by grandparents, great and great-great, and carry something of this family with you. Living tradition, the common memory of a genuine community, is often carried in narrative. Stories tell how the group came to be and offer mentors, persons who lived and shaped the spirit of the group. Here is the history of communal deeds and of suffering, both lived and inflicted upon others. Living tradition provides nourishment for a community’s future and strength to remedy the mistakes of the past. And so we regularly hold our lives for inspiration against the backdrop of Sarah and Abraham, of Francis and Clare of Assisi, of Mary Frances Clarke and her companions, of Dorothy Day, of Martin Luther King. As Christians we are in primary dialog with the life, death and resurrection of Jesus Christ. This is a most significant remembering. In Eucharist we remember his paschal mystery as well as the mystery of dying and rising in the lives of all believers. Through shared story and shared meal we respond to Jesus’ poignant request to be remembered. This is more than mere reminiscing or recalling. We com-memorate, literally “remember with the community” the saving events of Christ’s paschal mystery, our salvation history. In being remembered in community in the present, these events are effective. All that God did then, we experience now. The paschal events of Christ occur still and point to their fulfillment in the future. the process or power of remembering, the mystery of bringing the legacy of the past into the living present to be carried into a new future! Remembering is essential to the formation of identity, personal as well as group. The memory of one’s life experiences and the meaning they hold continues to create the person one is becoming. From common experiences and shared values, memory also forms the relationships of family and shapes the bonds of friendship, community and church. Without a common remembered history and heritage, no group, large or small, can continue to thrive. The treasury of memory captures riches to be recalled whenever one wishes. Our senses deposit a multitude of odors, tastes, shapes, colors and sounds. Among the plentitude our emotions offer for remembrance are joy and sorrow, fear, desire and gratitude. We are blessed also through remembering other sources of truth and wisdom—persons, images, thoughts, books, dreams. The ability to remember is one of the loveliest realities of our inner world. Experience, whether joyful or painful, is gathered, tended and stored in our wonderfully wise body as possibility for transformation, integration and new meaning. As we reflect, perhaps we find ourselves humming Bob Hope’s signature song, “Thanks for the memories. . . . thank you so much.” Container of Identity Memory creates our identity as family—parents, children, ancestors, descendents—and provides the security of being rooted against the trials of life. 6 S A L T MAGAZINE From Franklin Roosevelt’s fireside chats to the saga of Rosa Parks, we recognize the power of memory to sustain us against life’s struggles and to call us home. Significant remembering, more than mere sentimental reminiscing, has depth and power. We recall and bring to awareness the past but perhaps with much greater clarity than in casual storytelling. Recollection of the difficult paths and courageous choices of our forebears empowers us; it engenders hope. We marvel with gratitude at the ways they not only endured but developed, enriched and transformed their corner of the world. If she could remain faithful, if he could act with justice, so can I! Remembering can also act as a deterrent, as a counter to certain kinds of actions. Stories of terror, tales of slavery, examples of exclusion invite, maybe even compel us to act differently, to choose and to work against injustice, violence and silence and for justice, peace and inclusion. Recently, the Amish community, as they mourned the senseless and violent attack on ten of their little girls, five Shared Stories Scripture Reveals Values, Actions of a Jubilee People by Betty Voss, BVM Having just celebrated with the Golden Jubilarians at Mount Carmel, I am again filled with the joy of such an occasion. Indeed the many expressions of delight after the liturgy and throughout the weekend confirm a hallmark of BVMs—we celebrate well. Memory Loss Sages claim that nothing in this life is ever lost. Forgetting, the inability to use memory, as in amnesia or dementia, or the subversion of memory, as in keeping secrets, or erasure of persons or events from history steals the identity of a person or a group. Not to be remembered is to lose part of who you are. But every time we respect the temporary lack of memory, and seek to recover, restore or rectify memory loss, we contribute to the fullness of life. And, wonder of wonders, each one of us is held within the infinite memory of our Creator and known intimately by name. With God nothing of our goodness or our humanness is forgotten. Each dear hair is counted; every cup of cold water given is numbered. We remember this Mystery, who also remembers us, and pray in the words of Denise Levertov in her poem: And then once more the quiet mystery is present to me, the throng’s clamor recedes: the mystery that there is anything, anything at all, let alone cosmos, joy, memory, everything, rather than void and that, O Lord, Creator, Hallowed One, You still, Hour by hour sustain it.1 1 Levertov, Denise. “Primary Wonder,” Sands of the Well. New Directions Publishing Corp., 1999. About the author: Harriet Holles, BVM (Agneda) is a resource person in spirituality who serves as a spiritual director and retreat facilitator. Our congregation looks forward to celebrating jubilee in 2008—the 175th year of our founding. So the question: what does one really celebrate at a jubilee? Is it not the living out of the call of the scriptures by the individual or group, consistently over time? Sabbath We look to Leviticus 25 for a prescription for being Jubilee people. “When you shall have entered into the land which I will give you, observe the rest of the Sabbath of the Lord.” Sabbath rest implies all those reflective times that allow us to listen and center ourselves in the Being at the center of our being. Prayer, meditation, retreats, days of reflection have been essential aspects of “religious life” in all faiths and denominations, as it has been of BVM life for 175 years. Related to this is the Leviticus prescription to let the earth lie fallow. We cease work for a time to acknowledge that God is in charge of all: rest, re-creation. Sabbath is made possible by the cessation of work. Maria Harris in her book Proclaim Jubilee identifies for us the jubilee themes of Sabbath, forgiveness, freedom/liberation, and justice. In her reflections on Sabbath she stresses the importance of “recreation in community.” Sabbath rest includes ceremony, ritual, festivity and delight shared in community. Sabbath allows refocusing and remembering. It also gives spiritual energy for the other jubilee practices. Forgiveness and Freedom Forgiveness is a theme that can be explored and practiced on many levels. On the global/political level, forgiveness is related to freedom and liberation. Forgiveness calls for setting the captives free. The captives, then as now, were not criminals but rather political prisoners unjustly imprisoned. The relationship of forgiveness and freedom also exists on the personal level. Forgiveness liberates the one forgiven of his or her “debt” and also liberates the “forgiver.” Holding a grudge confines one’s spirit; to forgive frees and liberates one. In reference to Jubilee, however, forgiveness of monetary debt is a main message of the Hebrew bible (Lev. 25:10). This aspect of forgiveness has been celebrated and taken as a cause by the group JubileeUSA. This organization worked assiduously prior to the turn of the century and continues to work for the forgiving of debt by wealthy nations of poorer ones. Renewed Call for Justice In 2007 they renewed their efforts as this again is a “jubilee” (7th) year. In order to alleviate the debt that is crushing our hemispheric neighbors, they are urging contact of Congresspersons asking for support of HR 2634—the Jubilee Act for Expanded Debt Cancellation and Responsible Lending of 2007. The Act addresses the unfinished agenda of the Jubilee campaign by expanding life-saving debt relief to countries that need funds to reduce poverty and have a plan to use the money well. Their goal is indeed one of the primary themes of scriptural jubilee. (Visit www.JubileeUSA.org for more information.) The scriptural call to allow the land to rest focuses us today on the call of the Creator to respect and care for all of creation. Jubilee justice calls us to return to the soil, air and water what rightly belongs to each. This plays out in the lives of many in practices of non-consumerism, political activism and prayer. All people of good will—and now we focus on BVMs for the last 175 years— can celebrate jubilee as we reconfirm our commitment to be Jubilee people, scriptural people each day of our lives. About the author: Betty Voss, BVM (Leonice) is a member of the Shareholder and Education Advocacy (SEA) group and the Communications Advisory Committee. FA L L T W O T H O U S A N D S E V E N 7 A Mine of Memories: Montana Hosts Centennial of BVM Ministry by Theresa Caluori, BVM n Mcas and Joelle Bishop Thom M Carthy, BV Stella Swakos ki, BVM (Lidwi na) and Arch bishop Huntha usen “A treasure is something of great worth or value; a person esteemed as rare or precious.” Webster Dictionary When, early in the 20th century, Bishop John P. Carroll of Helena applied to Dubuque for BVMs to staff two of the diocesan parochial schools in Butte, his request would have been last in a very long list of clerics hoping to find dedicated, affordable teachers. But he had an advantage that most of the others didn’t: he was a “BVM taught boy, born, bred and educated” in Dubuque, and so the “Treasure State” of splendid mountains, clear cold lakes and swiftly flowing streams became home to a succession of BVMs for the century to come. At the August centennial celebration of BVM presence in Montana, another Bishop of Helena and another “BVM boy,” George Leo Thomas, celebrated the liturgy at St. Ann Parish, Butte, one of the pioneer BVM missions there. In his homily, Bishop Thomas, educated by BVMs at St. Ann’s in Butte, described the mining camp culture the Sisters met, and the immigrant population whose children they would teach. He noted that the BVMs themselves 8 S A L T MAGAZINE were of immigrant culture, and as with the people of Butte, many were from Ireland. This proved to be not only mutually beneficial but also a very good fit. “We were formed by their goodness, informed by their knowledge, and transformed by their faithfulness,” said Bishop Thomas. An alum echoed the impact, “I was taught by the BVMs…I am so very grateful…I am a teacher as a result.” Joellen McCarthy, BVM President and a native daughter of Butte as well, described in her homily in Missoula the relationship which developed as “your gift of friendship. Even back when the main parish activity focused on the running of the school, you welcomed us into your lives beyond the classroom… “You showed us that generosity of spirit, that delight in the beauty of creation and that the relationships of friendship build a faith community. You taught us the meaning of church in its fullest sense. And in teaching us this important lesson you revealed to us a God of abundance, a God of openness, a God of freedom.” “We sense a resonance between our BVM spirit and the spacious spirit of Montana and its people. We BVMs describe ourselves as women who have been freed and help others to be free in God’s steadfast love. “The heart of our lives seems at one with the heart of life we have known in Montana: unconstricted, open and spacious. Among you, these past 100 years, we have known the joy of recognizing kindred spirits.” Archbishop Raymond Hunthausen, former Bishop of Helena, long time friend, sent the congregation forth with the words: “Let the celebration continue.” In that spirit the conversation overflowed into the parish hall as former students, parents, teachers, family and friends shared stories and memories and reconnected. They were joined by 20 BVMs and 15 Associates who came from California, Washington, Oregon, Arkansas, Mississippi, Illinois and Iowa as well as other areas of Montana. Rich History In August of 1907 eleven Sisters arrived in the “wild west” and opened St. Joseph and Immaculate Conception elementary schools. The initial days of school were filled with laughter, sobs and thudding hammers and audible orders from the foreman as the classrooms were completed. Their values of charity, education, justice and freedom were shared with parishioners and students. In 1917 the sisters responded to the invitation to open St. Ann and St. John elementary schools. As more people moved west, BVMs opened St. Anthony School in Missoula in 1922. In 1969 BVMs became part of the staff at South Central High School in Butte. Families living and working in the rural areas frequently requested that the sisters come and prepare their children for sacraments. They graciously responded and spent about two weeks of the summer conducting “Vacation Schools.” In the ’60s and ’70s there were no longer enough sisters to staff the schools and one by one they closed. The sisters found that their skills would transfer easily to new ministries and another new era of BVM history was underway in the Helena and Great Falls Billings diocese. BVMs expanded their ministries to parishes without resident priests, superintendent of schools, hospital chaplains, music ministers and retreat directors and ministry with Native Americans. Today, five BVMs minister in Montana, and two at the “sister parish” in Guatemala. Yes, the greatest treasure is the people of Montana with whom we have shared these past 100 years. About the author: Theresa Caluori, BVM (Martin Jerome) is BVM regional representative for the West region. She is a native of Missoula, and served as pastoral associate in Livingston and pastoral administrator in Bridger, all in Montana. Photo left: BVM Liz Olsen (Paul Thomas), Ken Willette, BVM Marie Corr (Dona), Eileen Willette, Fr. Ed Stupca. BVMs Marge Sannasardo (Paul Joseph), Dot Feehan (Agnes Cecile) and Jane Rogers (Jananne) California Parishes Celebrate BVM Ministry and Presence Northern California BVMs enjoying the celebration are (l. to r.) Mary Ann Lenahan, Teresita Poulin, Kathleen McGrath (Johnine) and Julie O’Neill. Petaluma BVMs were part of a recent day of honor for “Women of Faith”—the three religious orders that taught at St. Vincent De Paul Schools in Petaluma, Calif. As the third and final group of women religious in the parish, BVMs had a more than 90 year presence; approximately 200 Sisters were teachers and administrators. Fr. Gary Lombardi, pastor, greeted each BVM present, and offered words of gratitude and praise during the liturgy. Displays with photos of the three congregations brought back memories to some, and were educational tools for younger parish members. Carolyn and Tom Maloney, nephew of the late BVM Emile Maloney, hosted lunch in the old high school. Now refurbished, it houses kindergarten classes, a music room and chapel. The Glendale party attracts southern California BVMs Maureen Sheehan (Wenefride) and Marguerite Murphy (John). Glendale Holy Family Parish, Glendale, celebrates its centennial this year, and BVMs were honored in August at a dinner and party. BVM President Joellen McCarthy noted in her greeting that, “The Holy Family/BVM connection began 82 years ago in 1925 and has involved almost 200 BVMs serving with you in this parish. Truly, Holy Family holds a deep affection in the hearts of many BVMs.” BVMs have been teachers, administrators, staff and volunteers in both the elementary and high school. This year, three Sisters volunteer. The Sisters “have received much from you,” Joellen continued, “the gift of your friendship, the inspiration of your faith, the support of a parish community and the generosity of the women from this parish and high school who have become members of the BVM congregation.” A financial gift has been given by the parish to the BVM congregation. FA L L T W O T H O U S A N D S E V E N 9 Exploring BVM Celtic Roots: Community, Strong Women and Sacred Places by BVMs Patricia Bombard and Kathleen Conway 1 A pilgrim is someone who voyages to a shrine or holy place with the desire for renewal, wisdom, a changed heart. –Ed Sellner Kathleen Conway 10 S A L T MAGAZINE The 34 BVMs and Associates who spent ten days on a pilgrimage in Ireland last June had many experiences of renewal and inspiration of the type suggested by Ed Sellner, noted author on Celtic spirituality. The experiences centered on three themes: a sense of community with peoples past and present, a broadened perspective on the realities of oppression to which women like BVM foundress Mary Frances Clarke found the courage to respond, and an experience of the Celtic notion of “thin places,” those locations where one easily encounters a very real sense of sacred presence. Drawn into a pilgrimage spirit each day by morning prayers prepared by BVM co-leaders Kathleen Conway (Richard Marie) and Patricia Bombard (7), the group traveled by bus from the Dublin area north to Newcastle on Northern Ireland’s east coast, and then west across the island, making overnight stops at Sligo, Westport and Galway. Sites visited along the way included the ruins of a monastic city at Glendalough in the Wicklow Mountains, St. Brigid’s Cathedral in Kildare, the St. Patrick Center at Downpatrick (1), the ancient passage tomb at Newgrange, and the rock strewn Burren (10) and jagged Cliffs of Moher on Ireland’s west coast. Evenings often began with the pilgrims gathered to share personal comments and original poetry that summarized insights from the days’ experiences (7). Community The theme of community was highlighted on the first day with a stop at St. Michan’s Church in Dublin (2) for Mass. The rear entrance to the church faces North Anne Street, in the block where Mary Frances Clarke and her first companions opened a school in the 1830s. After the liturgy, the group gathered outside the church, where some members Taking part in the Celtic journey are BVMs First row (l. to r.): Brigid Mary Hart, Judy Callahan (Eugene Mary), Kathleen Antol, Amy Golm, Marge Clark, Associate Virginia Piecuch, Katherine Heffernan, Pat Nooney (Ann Carol); Second row: Mary Pat Haley (St. Thomas), Paulette Skiba, Joellen McCarthy; speaker Anne Chambers, Mira Mosle, Theresa McNerney (Grace Michele); Third row: tour guide Maria Flynn Conway, Kathleen Conway (Richard Marie), Barbara Gaul (Charles Mary), Sheila O’Brien (Trea), Lois Dolphin, Associate Nancy Van Anne; Fourth row: Marion Murphy (John Patrice), Patricia Bombard, Diane Forster, Jane Rogers (Jananne); Fifth row: Lou Anglin, Gwen Farry (Leontia), Pat Nolan (Frederick Mary), Associate Tess Malumphy, Jean Byrne (Jean Francis), Betty Bowen (Florence Therese), Peggy Nolan (Timothy Maura). Not pictured: Ann Harrington (St. Remi), Mary Kelliher (Maurita), Rose Mary Meyer (Sebastian), Mary Alma Sullivan (Robert Emmett). spontaneously sang an old favorite BVM hymn: “The Doors of North Anne Street.” Many in the group spoke of what a moving experience it was to stand on the same cobblestone streets walked by our early members. “Standing on North Anne Street, I experienced a profound connection with Mary Frances Clarke,” revealed Rose Mary Meyer, BVM (Sebastian). “I was deeply touched by her willingness to leave all her connections and to pilgrimage into the unknown. “I ponder my own pilgrimage, many years ago from a farm in northwest Missouri to the unknown of Dubuque, Iowa. I feel privileged to be a pilgrim in the heritage of Mary Frances Clarke.” For some in the group, the theme of community was felt strongest in simply in being together for the pilgrimage. “The experience of community was such an important part of the pilgrimage for me—from meals together, to our morning prayer, to the afternoon reflection, to lots of laughter together,” said Marian Murphy, BVM (John Patrice). “Community, in particular, was a focus of our first members as they came together to accompany each other on their spiritual journey, and this continues to be an essential part of BVM spirituality today.” The visit to Glendalough (3) offered an opportunity to connect through prayer and reflection to holy people of the distant past as well as the present. As BVM Theresa McNerney (Grace Michele) commented, “Walking the labyrinth at Glendalough was an opportunity to pray for and with the many women of our community past and present who have been a part of changing history in our country and within our community.” Irish Women of Strength In addition to offering a new way to connect with the spirit of Mary Frances Clarke, the pilgrimage theme of “strong Irish women,” opened the group to encounters with the life stories and locales associated with St. Brigid (5, 11), Grace O’Malley (“the pirate queen”) (8), and Countess Markievicz, a leading revolutionary imprisoned for her role in the Easter Rising of 1916, but later the first woman elected to the British House of Commons. Countess Constance Markievicz is only one example of the many Irish women who, though born into families of substantial means, were inspired by their faith to a deep concern for the poor and disenfranchised. At the Foxford Woolen Mills, the group encountered the story of Agnes Morrough Bernard, a Sister of Charity, who in the 1890s responded to the needs of the poor by convincing a Protestant businessman to back her idea of building the mill. Hearing this story, Paulette Skiba, BVM, was moved to reflect on the collaboration of women and men in creative ministry endeavors. “Women like Agnes Murrough Bernard and Mary Frances Clarke and the men who they worked with still have much to teach us about being women and men of the church. I am trying to listen to what they have to say.” A visit to Kylemore Abbey (6), once a private estate and now the oldest Benedictine monastery in Ireland, brought the group in contact with the story of religious women who, confronted by the violence of war, responded by turning their backs on 200 years of congregational history in Belgium to make the physically and emotionally arduous journey to relocate their mission and ministry in Ireland. While the story of the Benedictines was one of emigrating to Ireland, one of the most poignant moments for many on the pilgrimage was viewing a national memorial to the victims of the “Great Famine” of the mid-1840s located beside Clew Bay. The metal sculpture of a “coffin ship” (9) memorializes the thousands of Irish men, women and children who lost their lives at sea after embarking to find more hopeful shores across the Atlantic. BVM Judy Callahan (Eugene Mary) commented on the centuries of oppression in Ireland in light of today’s concerns in the United States. “Seeing the courageous beauty and strength of people across the ages continually searching ways of making sense of the struggles and pain of survival connects me with the struggles in violence and oppression in today’s world. “The struggle of the immigrants from Ireland during the potato famine are different outwardly, but no less desperate than those who cross our borders to survive. I see how God accompanies them in the same loving manner.” 2 FA L L T W O T H O U S A N D S E V E N 11 7 3 6 5 4 ‘Thin Places’ Finally, Celtic spirituality focuses a great deal on the land and “thin places,” those special locales where from ancient time until today people experience a special connection to the spiritual. One such spot is the famous hilltop passage tomb of Newgrange (4), built before Stonehenge in England or the pyramids of Egypt. Constructed entirely of huge stones laid strategically one upon another in a circular lattice-work, the round interior chamber of the tomb, reached by passing through a narrow stone passage, is thought by archeologists to have been used to honor deceased ancestors. After witnessing the symbols and significance of Newgrange, Judy Callahan, BVM, commented, “We, just as the people of 5,000 years ago, are still trying to answer the big questions: “Who is God? “Who am I?” Another sacred locale included on the pilgrimage was the mountain known as Croagh Patrick. Its barren peak rises to just over 2,500 feet alongside beautiful Clew Bay near Westport. Considered a sacred site long before Christianity, St. Patrick is said to have once made his own pilgrimage to the top of the mountain where he resided for 40 days and nights. Today, thousands of people repeat this pilgrimage by climbing the rock strewn trail up the mountainside. Though there was not time to make the reputed three-hour round trip to the peak, many pilgrims responded to the opportunity to make a stop at the trailhead by hiking up far enough to spend a few quiet moments wrapped in the awesome beauty of the area. Peggy Nolan, BVM (Timothy 8 Maura) captured her experience of the “thin places” theme in her final reflection. “Whether it was the wells of Brigid, the green hills of Newgrange, the craggy, desolate Burren, or the lushness of Glendalough , these special places seemed to breathe the holy. “The Celts and the Gaels before them absorbed the spirit of the land, and out of that grew a spirituality with the stamp of the land upon it. That ability to recognize the divine in ordinary places where we live seems very Celtic and very BVM to me.” The route for the pilgrimage was planned by Kathleen Conway, BVM in close consultation with her sister-inlaw, Maria Flynn Conway, who was born in Ireland and has spent her life involved in her family’s tour business. About the authors: Patricia Bombard, BVM is an adjunct faculty member at St. Xavier University, Chicago, and a consultant. Kathleen Conway, BVM is completing a sabbatical year after serving as a regional representative of the Great Lakes region. 10 11 9 12 S A L T MAGAZINE Celtic Spirituality Evident in Mary Frances Clarke by Ann Harrington, BVM Celtic spirituality has had profound influences on the Irish people and Irish history. Concepts such as the sacredness of mystery/magical practice, nature, and the oneness of body and spirit are some elements of this influence. John O’Donaghoe wrote of the Celts: “The dualism that separates the visible from the invisible, time from eternity, the human from the divine was totally alien to them.”1 James S. Donnelly, Jr. has reflected: Widespread acceptance of magical practices and beliefs was, in fact, one of the distinguishing features of both the older, Gaelic traditional culture and modern Irish Catholic culture that supplanted it. Traditional popular religion abounded in devotional practices that were magical in nature, the most common of which was the pattern or patron [saint].2 Mary Frances Clarke, the Dublinborn BVM founder, lived in Ireland from her birth in 1802 until the summer of 1833, when she felt called by God to teach beleaguered Irish immigrants in anti-Catholic, anti-Irish Philadelphia. She, along with her companions left Ireland before the Roman Catholic church enforced rigid control over beliefs and practices at odds with the Celtic tradition. What do our BVM sources tell us of the Celtic influences on the spirituality of Mary Frances Clarke, her early companions, and the many Irish-born early members? BVM oral tradition includes accounts of supernatural interventions, often resulting in life-changing decisions. One example occurs after the women decided to go to the United States. They were crossing one of the bridges over the Liffey River in Dublin when a section of the bridge gave way right in front of them. In the midst of the confusion, a gentleman approached the women and said. “Go where you will, ladies; the hand of God is over you and will protect you.” They believed without doubt that the gentleman was St. Joseph.3 When the women arrived in Philadelphia, the priest who was to meet them did not appear. As they looked for lodging near a church, a young man asked if they needed help, and took them to the home of Mrs. Margaret McDonogh in St. Joseph’s Parish. Once again, “they always believed that their guide was none other than Holy St. Joseph who had come to their assistance.” 4 The prophecy relayed to a Jesuit novice, Brother Faye, that “the far west will resound with the praises of the children of Mary,” was communicated to Terence Donaghoe by his Jesuit retreat master, Francis Dzierozynski. As Donaghoe was trying to decide his own future, it proved a turning point in his life and in the future of the Sisters of Charity of the Blessed Virgin Mary. It was seen as a sign that the sisters should accept the invitation from the bishop of the Dubuque diocese and move west from Philadelphia. The choice of the prairie for the early motherhouse came also to Terence Donaghoe when he and Bishop Loras visited the site, and bees landed on Donaghoe’s hat. It was fitting because Mary Frances showed a great love for nature. On the prairie where Mary Frances spent most of her days, she remarked with pride in a June 7, 1861 letter to the sisters at St. Agatha’s convent in Iowa City that “the garden looks so beautiful that it was expressed by visitors this week that St. Joseph’s is the most beautiful place they have seen.” Sister Florence Clowry recounts taking flowers to Mary Frances at the request of Mary Gertrude Regan. She recalls that Mary Frances “looked the flowers over, admiring them, and giving me the common botanical names of such as grew around the convent in Philadelphia, testing too my floral knowledge”5 When one considers that community money was scarce, this emphasis on beauty comes across as a value cherished by Mary Frances Clarke. Finally, Mary Frances’ understanding of the unity of body and spirit is evident in her views toward food. At a time when many religious men and women thought it holy to impose physical hardships, Mary Frances’ views differed. For her, it was not healthy to have sisters fasting when they had a full day’s work ahead of them. Her account book also records the purchase of special treats for the novices, indicating that the development of a spiritual life included occasional treats for the body. These are just a few examples that demonstrate how Mary Frances carried her Celtic influences into the United States and into the BVM congregation she founded. We are the richer because of that heritage. Endnotes: 1 Anam Cara: A book of Celtic Wisdom (New York: Cliff Street Books, 1997), xvii. 2 “Patterns, Magical Healing, and Decline of Traditional Popular Religion in Ireland, 1700-1850,” unpublished paper delivered at McGill University, Montreal, November 10, 1988, 1, quoted in Mary Peckham Magray, The Transforming Power of the Nuns: Women, Religion, and Cultural Change in Ireland, 1750-1900 (New York: Oxford University Press, 1998), 92. 3 Mary Lambertina Doran, In the Early Days, 14. 4 Mary Pulcheria McGuire, Annals, 24. Given Mary Frances’ Quaker heritage, could it be a coincidence that immediately adjacent to the church was a Quaker settlement in Willings Alley, which existed until 1841? 5 Letter, Mount Carmel Archives, Dubuque Iowa. About the author: Ann Harrington, BVM (St. Remi) is professor of history at Loyola University, Chicago, and the author of Creating Community: Mary Frances Clarke and Her Companions. Margaret Silf has described the Celtic knot as “complexity held within a greater simplicity,” which I find a fitting description of Mary Frances Clarke and her life. Sacred Spaces: Stations on a Celtic Way (Brewster, MA: Paraclete Press, 2001), 16. Picture above taken at Glendalough in Ireland by Ann Harrington, BVM FA L L T W O T H O U S A N D S E V E N 13 How BVMs Influenced Midwest Catholic Culture in the 19th Century by Kathryn Lawlor, BVM Before she died in the early 20th century, Sister Mary Scholastic McLaughlin reminisced about teaching at Holy Family, Chicago. She said the BVMs had a “great name” but it wasn’t deserved because there were “too many in every room, over a hundred in the first grade.” After teasing through the writings of BVM Founder Mary Frances Clarke, it is possible to identify the reasons for this “great name” which a mob of children in the classroom were canceling. The BVMs’ reputation began with two goals Mary Frances had in mind when she sent forth the sisters to establish schools. BVMs were to teach about a God of love and they were to help the students develop their potential. She saw the goals being achieved in two ways: the sisters were to demonstrate God’s love by looking upon their students with love and they were to fulfill the second goal by teaching their students to think. These simple yet profound objectives sent the BVMs on a counter-cultural mission. The 19th century church had a reputation for preaching about fire and damnation. Church members were law-abiding because of the threat of hell rather than because of a belief in a God of unconditional love. Counter-cultural Directives Mary Frances’ advice to a beginning teacher ran counter to the church practices of the day, “When you see a very poor and neglected little one look on her with love and be kind to her and the poor little one will be grateful and will love you and when she learns to know God, she will love him for your sake.” Teaching students to think ran counter to the educational methods of the 19th century. Pupils learned by 14 S A L T MAGAZINE rote which rarely allowed for individuality or for thinking. Victorian society expected women and children to be seen but not heard. Within this culture Mary Frances directed the BVM teachers, “We must wake up [the students] minds by constantly calling into action their powers of observation and reasoning, and incite them to ascertain for themselves. If we do not do this, or if we do it poorly, they will grow up blind, so to speak, to the manifold beauty of God’s creation.” Working Together The young women who were to carry out these directives joined the BVM congregation that was surviving on the American frontier as the majority of other settlers survived, by farming. Entering the convent meant entering a prairie farm south of Dubuque, Iowa. Coming from Chicago, Kansas City, or the neighboring settlement, all the women learned how to put food on the table. Milking cows, feeding chickens, picking corn were the basics they discovered about the beauties of God’s creation. They prayed on the job and they completed the daily chores around their class schedules. The second thing BVM aspirants learned was the importance of community. When hauling water, carrying in the firewood and gathering eggs, they discovered their dependency on one another. This interdependence forged loyal bonds of friendship that proved to be their greatest blessing. Their personal experience of affectionate relationships gave them an understanding of why it was necessary to look upon their students with love if they were to teach them about a loving God. These lessons produced self-sufficient women who became principled pragmatists as they traveled along frontier stagecoach trails, railroad tracks and rivers beginning an educational system that was based on God’s love and the potential of the students. Missionary priests invited them to open schools in church basements, abandoned buildings and log cabins. They equipped the make shift classrooms by splashing black paint on the wall for chalkboards, hammering together school benches and encouraging the students to bring with them whatever books they had at home. Children who had been wildly running the prairies would face teachers acting upon Mary Frances Clarke’s directive, “…that from the moment the children present themselves in the morning until dismissed in the evening, we will have to give them our undivided attention.” In 1855 Sisters began to open schools and boarding academies in towns along the Mississippi and the westward railroad tracks. ‘In the Spirit’ a Special Tribute Round the Clock Ministries The boys attended school until the spring planting began and then returned after the fall harvest. The girls moved in with the sisters because they had no transportation available for them in the rural areas. This was the beginning of the boarding academies that popped up along the frontier and the beginning of 24/7 jobs for the sisters as parents, nurses and teachers. The 19th century BVM school system included nine academies in Iowa, one each in Illinois, Missouri, Kansas and Colorado. Since often these were the only institutes of higher education for girls, Protestants moved in with the Catholics. The barter accepted for tuition, the produce from the convent gardens and the few chickens raised provided for the students’ meals. With any cash collected the sisters bought a piano. Many of the graduates joined the BVMs and continued their work. Others pioneered teaching careers when they returned to their rural areas and were sought after to begin education in the roughly built one-room schoolhouses. They grew to be the same resourceful women they had witnessed in their boarding school days. They taught as they were taught, spreading the education they had received. Social training and tact became a part of the basic curriculum. After these teachers married, their names disappeared from the history of public school education but the public school systems were built upon the backs of the boarding academies’ graduates in their one-room schoolhouses. Backbone of Parishes The graduates returning to their country churches were equally influential. Because they had gone to the sisters’ school the missionary priests handed them the catechism and expected them to prepare the children to receive the sacraments. While preparing for First Confession, First Communion and Confirmation the children learned about a God who was intimately involved in their joys and sorrows, their griefs and fears. These women taught an experiential theology which they had practiced in boarding school. by BVMs Bette Gambonini, Marilyn Wilson, Elizabeth Avalos One of the perks of attending the International Women’s Peace Conference in Dallas this past summer was a visit to the Women’s Peace Museum under the guidance of Associate Joan Judge Mirabal. What drew the 14 BVMs and BVM Associates to this museum in Fair Park, Texas? It was a specific exhibit that began: “With their feet planted firmly on the ground and their eyes fixed on heaven-however they saw it, these women have made an indelible imprint on religious life. Whether as priests or prophets, healers or mystics, American women have been fascinated and committed to the spirit world.” This introduction is found on the wall of the In Spirit Exhibit. Found among the portraits of well-known women like Elizabeth Ann Seton, Mother Cabrini, Mother Drexel, Mary Daly, the first female Rabbi, and the first female Episcopalian Bishop, we find the foundress of the first religious congregation to come to Iowa, our own Mary Frances Clarke. With each portrait on the wall is a description of the woman’s contribution of the Spirit. In addition, glass mobile pictures hang from the ceiling of the second floor landing of the exhibit with the picture of each woman. Mary Frances Clarke is among them. According to museum director Karen Colbert, “The content for all the exhibits was a combined effort between the designers, local experts and women in the community, as well as historical consultants. “The women that were chosen to be represented came from a great deal of research with the intention of providing a broad overview of women’s history in America. We are a nationally focused museum, therefore wanting to represent women from all over the country.” It brings tears to one’s eyes, knowing that she is recognized beyond BVMs, BVM Associates, friends and Iowans. Here in Texas, too, she is recognized for the great work that she started and the legacy that she has left for us to continue. When the priest was absent from the Sunday service, the catechism teacher substituted with the rosary because she knew the fifteen mysteries. She pumped the organ and squeaked out a hymn which she may have been the only one in the congregation singing. No records were kept of these women, but American Midwest Catholics are standing on their shoulders. Perils of Success At the close of the 19th century the success of the sisters’ schools caused them to lose control of their schools and of their way of life. Seeing what the sisters had accomplished in education, the U.S. Bishops declared in 1884 that all Catholics children should attend a Catholic school. This was the beginning of the clergy of the dioceses superintending the system. The sisters, coping with the greater responsibility and cost of staffing schools, saw all available classrooms filled with wall to wall children. Sister Mary Scholastic McLaughlin bemoaned the loss of a “great name.” When Pope Leo XIII saw the numbers attracted to the American women religious congregations, he took control of their lives by fitting them into the church pyramid. After 600 years the code of cannon law was updated to include regulations for these feminine church pioneers. Self-sufficiency and pragmatism gave way to obedience. The 20th century was not the 19th century for women religious, but the influences they had on the culture of American frontier church made Midwest Catholics unique. About the author: Kathryn Lawlor,BVM (John Laurian) is a BVM historian and author or Your Affectionate: Commentary on Mary Frances Clarke’s Writings. She currently chairs the BVM Heritage Society. FA L L T W O T H O U S A N D S E V E N 15 Briefs For the sixteenth consecutive year, Jane McDonnell, BVM (Bonaventure) has had a poem “August” published in the 2007 edition of Lyrical Iowa. Another poem, “Fish Days,” has been accepted for the Dubuque Area Writers’ Guild Gallery 2007. Rooted in Vision, a book on Blessed Junipero Serra by Gertrude Ann Sullivan, BVM has been revised by the author and re-published. The book was initially written in 1984 for students in Southern California, where many of Serra’s missions are located. The revised edition has been funded by the Serra Club of Dubuque, Iowa. Rooted in Vision, the third book of a trilogy, is a reflective biography. Letitia Close, BVM is all smiles at ribbon-cutting with LeeAnn Farrell, SSND, director of the center and Detroit Auxiliary Bishop Earl A. Boyea. Letitia Close, BVM (St. Noel) is the first recipient of an award from Guest House Inc. named after her! It is given in recognition of a significant ministry to women religious affected by addictive disease. Letty, a member of the Board of Trustees of Guest House in Lake Orion, Mich., urgently advocated the building of a treatment center for women religious at Guest House. The new building has become a reality, and was dedicated in August. A loan from the BVM congregation’s Community Development Fund helped with the funding for this new facility. For many years, Letty has been executive director of the Inter-congregational Addiction Program. It is the network which enhances and strengthens the 12-step addiction recovery program of women religious both nationally and internationally. The National Catholic Council on Addictions (NCCA) Board has selected BVMs Letitia Close and Mary Gene Kinney (below) to receive the Sister Ignatia Gavin Award at the NCCA annual conference. They were chosen for their innovative and long-term contributions to the recognition, education, treatment and maintenance of recovery from alcoholism for women religious, beginning when they first met in 1976. Sister Ignatia Gavin, SCA was the co-founder of Alcoholics Anonymous. “For Mary Gene and me to be associated with her name and work is an immense honor and pleasure,” said Letty. Kathleen Spurlin, BVM (Bernardone) (center) has been honored with the Mississippi state award as the “Heart of Hospice.” She received the honor in New Orleans at the conclusion of a two-state hospice conference. Pictured with her are Volunteer Coordinator, Liz Roth (left) and Hospice Director, Ramona Martin. Hospice staff nominated Kathleen, who is a volunteer chaplain in Hattiesburg, Miss. Her interest began while teaching in Butte, Mont., where she accompanied students on visits to nursing homes. During her 25 years as a prison chaplain, Kathleen was regularly involved with bereavement ministry to prisoners when a loved one was dying or had died. She first encountered hospice when a prisoner was able to visit his dying father. This ministry “has been such a blessing for me,” Kathleen said. “I receive more than I could ever give, continually being inspired by their faith dealing with suffering. They appreciate having the scripture read and having prayer. Other times I provide respite for the caregiver.” 16 S A L T MAGAZINE Heritage Society Keeps BVM Memories Alive by Pat Nolan, BVM Memory remains alive and thrives through stories. “You don’t have anything if you don’t have the stories,” writes Leslie Marmon Silko in her novel Ceremony.1 How often does the name of a person or a past event connect itself to a story? BVMs find resonance with this as well. For nearly 20 years the BVM Historical Society, now known as the BVM Heritage Society, has endeavored to preserve actual BVM stories by researching, collecting, preserving, interpreting, and exhibiting the history of the BVM congregation. While much of the exhibited work of this organization has centered around celebrations—the Centennial of the Motherhouse in 1992; the sesquicentennial arrival of the BVMs in Dubuque in 1993; Father Terence Donaghoe’s 200th birthday in 1995; and, in 2003, Mary Frances Clarke’s 200th birthday—a good deal of the ongoing work of the Society is reflected in the researching and the collecting of stories of ordinary BVM life from the past 174 years. Late in the 20th century, the Heritage Society initiated and encouraged BVMs to trace their ancestry, resulting in a genealogical collection of family trees and histories of several hundred BVMs primarily from California, Illinois, Iowa and Wisconsin. Members of the society have researched lives of early Mothers General, presented papers and chaired sessions at the History of Women Religious Congregations Conference, invited theologians and historians to speak on the role of women religious at their two yearly meetings. BVM Louise French (Anne) is interviewed by Virginia Hughes, BVM (Flocella) on her memories of the 1968 Chapter. More recently, in 2003, Kathryn Lawlor, BVM (John Laurian) current chair of the BVM Heritage Society, published a commentary on the writings of Mary Frances Clarke and, in 2004, Ann Harrington, BVM (St. Remi) published Creating Community: Mary Frances Clarke and Her Companions. Currently two projects gaining momentum in the Heritage Society are the writing of BVM biographies and the collecting of BVM oral histories. To date, the Mount Carmel Archives holds literally hundreds of biographies of deceased sisters, the majority of which have been authored by Jane McDonnell, BVM (Bonaventure). Oral history cassette tapes number approximately 250; many of these have been recorded by a number of BVMs. In their writing, biographers follow specific guidelines in recording information about a sister’s background and all details related to entrance and ministries. Biographical material is researched in a variety of places, some of which include files from schools, parishes, and convents where sisters lived and worked. Articles, stories and pictures often abound in such files. Of this work, Jane McDonnell asserts, “I love doing it!” The routine, a few biographies every day, each according to the same format, is offset by the material. As Jane mentions, “Even though the outline is always the same, the subjects change—they are all people!” A sister who completes her oral history on cassette tape or for whom her history is recorded by someone else signs what is known as a “deposit agreement” which allows the tape to be preserved and subsequently used for research. Most oral histories are completed by BVM interviewers who guide the sister through a variety of topics related to memories of family customs and traditions, education, entrance, and places of ministry. Some oral histories have been transcribed by Jean Byrne, BVM (Jean Francis). Jean has also transcribed BVM “wake stories,” those memories of the deceased sister shared by those attending her wake. According to Mary Lauranne Lifka, BVM, archivist for the Sisters of Charity, BVM, requests for access to archival documents must be written and are honored “for due cause or valid reason.” Practical uses of biographies and oral histories seem evident: research related to congregational business, family inquiries, varieties of requests from former students or others with whom and for whom a sister ministered, as well as material for funeral reflections. Beyond the practical, inspiration resulting from kept memories touches and moves those who journey in similar footsteps. Georgia Ann Lange (Georgelle), member of the BVM Heritage Society, is quite certain that biographies and oral histories “show the personal, individual, unique side of the BVM community.” They offer the stories that keep the memories alive. 1 (New York: Viking, 1977) About the author: Pat Nolan, BVM is on the faculty of Clarke College, Dubuque, Iowa and is vice-chair of the BVM Heritage Society. FA L L T W O T H O U S A N D S E V E N 17 As ‘Diaspora’ Ends, Thoughts on Being Home and Being Together by Eileen Healy, BVM Joy—expectancy—gratitude— delight—counting the days, the hours, the minutes—excitement—exultant that I’ll soon be—God Willing—“settled”—empathy for the truly homeless. All these are feelings expressed by the Motherhouse Sisters when asked about their feelings on their return to Mt. Carmel. In every case, the COMING HOME after 18 months was most connected with being with their Sisters. If the Motherhouse Community has one overriding learning from the 18 months of living in five different locations, it is a deep need for each other— for the local community. Since the building of Caritas Center in 1999, Mt. Carmel has been a ‘united campus’ meaning that there is the ability to walk through all the buildings without going outside. (This had not been true since July 1955 when fire destroyed the old infirmary.) For the past eight years Sisters have had the ability to go to Marian Hall or Caritas Center, no matter the weather or the time of day. The inability of their friends to just drop in at any time has been one of the great sufferings for those in Marian Hall and in Caritas Center as well as the Sisters who were relocated. Everyone is anxious to be able to visit, to write letters, to sit with the sick and dying, again, without aligning schedules for car pools! The Sisters express great appreciation to the Presentation Sisters and to the Dominicans for the great effort to make them a part of their communities. Especially appreciated is the fact that they were welcomed to community prayer, liturgy, retreat and cultural events. But all these benefits fade when put against the prospect of coming home to their own place and sisters. Residents appreciate the process of choosing their new rooms. Administrator Joyce Cravens and BVM community representatives Alice Caulfield (Alissio) and Flo Heflin (Floretta) put a great deal of time and consideration into planning the procedure and taking the time to insure that the Sisters had a say in their destination—even if it was the seventh choice! The general satisfaction of the Motherhouse community in the results shows the wisdom in the care, time and effort expended. About the author: Eileen Healy, BVM (Patrick Ellen) is relocation coordinator for the Motherhouse residents. Coming Home What are the great anticipations of the Sisters? “…seeing my friends on a daily basis.” Vincentia Kaeferstein, BVM “I’ll be near the chapel and able once more for quick little visits. I’ll have the view of the grotto, my favorite crab apple tree, and the Barn. Tree tops give my room the feel of an aerie.” Rosemary Sage, BVM (Michael David) (pictured left) “I’m also delighted to have my room back. Since it is ‘H,’ it will be ‘Hogan Haven.’” Madalyn Hogan, BVM (Renata) “I’m bursting at the seams to get to Mt. Carmel and have a room all my own on the third floor surrounded by BVMs.” Jackie Burke, BVM (Timothena) “It is like anticipation for the last chapter of a good book and looking forward to the happy ending.” Gabrielle Hagerty, BVM 18 S A L T MAGAZINE “To be with everyone in a community building venture and to share the graces and gifts the Lord has given me.” Joan Redden, BVM (James Irene) “Mary Frances Clarke calling, ‘Come home to the Hill.’” Margaret Swann, BVM (Reina) “Great excitement and anticipation about finally moving home and being with all our friends.” BVMs Rose Andre’ Koehler and Joan Opatts (John Annette) “Gratitude that there have been no serious accidents during reconstruction and for all the work done.” Virginia McCaffrey, BVM (Justinian) (pictured above) “What carried me through: community is the strong bond of my BVM Life.” Ann Regina Dobel, BVM Fourteen BVMs Celebrate 75 Years in Religious Life It’s believed to be the largest group of Diamond Jubilarians in BVM history! On Sept. 8, fourteen Sisters who came to Mount Carmel in 1932 marked the milestone with celebrations in Dubuque and at Wright Hall, Chicago. Gathered before the liturgy at Marian Hall are: (front row, l. to r.) BVMs Jamesine Connell, Joan Rita Timmons, Teresa Mary Murphy (Felicita); (second row) BVMs Ann Patrice Durr, Margaret Swann (Reina), Marian McGonegle (William James), Marguerite (Christine) Neumann, Cleonica Meier, Helen C. Flynn (Alberta), and Monica Cahill (Monita). Not pictured: Marie Lucette Sterk, BVM. Festivities at Wright Hall honored (l. to r.) BVMs Dorothy Townsell (Mildred Ann), Jeanelle Bergen and Ann Ida Gannon. Opportunity for EDUCATION and SERVICE in Ecuador Interested in an education/service project Out of Country? Consider joining a delegation to Ecuador. Learn more about • Ministry at the Working Boys Center in Quito administered by BVMs Cindy Sullivan and Miguel Conway • Education ministry in Guayaquil at Nuevo Mundo administered by BVM Associates Pat McTeague and Sonya Rendon and • Hansen’s Disease ministry at Damien House, Guayaquil, administered by BVM Ann Credidio. Circle your calendar for March 28 – April 7, 2008 and join BVMs Lou Anglin and Elizabeth Avalos or June 3-16 (return date flexible) with BVM Associate Kay Brown Deadline: February 1 for the March Project or March 1 for the June Project. Contact one of these organizers for more information: Initial Membership Coordinators Lou Anglin, BVM [email protected] Kathy Carr, BVM [email protected] Sponsored by the BVM Initial Membership & Associate Coordinators Associate Coordinators Elizabeth Avalos, BVM [email protected] Kay Brown, BVM Associate [email protected] There will be an orientation prior to the project and reflection time during and after the service project. Family members and friends are welcome to join the delegations. For more information contact those listed above. FA L L T W O T H O U S A N D S E V E N 19 Non-Profit Org. U.S. Postage PAID Dubuque, IA Permit No. 477 O SS Change Service Requested ING the WAT S ER CR Sisters of Charity, BVM 1100 Carmel Drive Dubuque, Iowa 52003-7991 UR PE Celebrating brating 175 Ye brating Yea Years a of BVM Presence rese resence ence & Pa Par Partn Partnership n REN O TS of H Golden Jubilarians ‘Come to the Water’ Seventeen golden jubilarians celebrated with family, friends and more than 30 former members of their set at Clarke College this summer. They are: 20 S A L T MAGAZINE First row (l. to r.): BVMs Mary Agnes Giblin (Julianne), Mary Ann Lenahan, Cornelia Harrison, Marcelia Maglinte, Jean Meyer (Jeanette); Second row: BVMs Ann Harrington (St. Remi), Nancy Feldman (Dorothy Mary), Margaret McCulloch (St. Henry), Sheila O’Brien (Trea), Dolores Becker; Third row: BVMs Ruth Evermann (Lyle), Mary Lou Caffery (James Mary), Regina Wagner (St. Regina), Dee Myers (Dolore) and Laurene Brady. Not pictured: BVMs Elizabeth Slown (Laetitia) and Elizabeth Steiner (Stephanie).
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