The Sisters Of Our Lady Of The Missions

This book traces the journey taken by the Canadian Province of the Sisters of Our Lady of the Missions / Religieuses de Notre Dame des Missions (RNDM), from its establishment in Manitoba in 1898 to 2008, when the congregation as a whole redefined its mission and vision. Using archival research conducted in Canada, England, and Italy and incorporating oral interviews with RNDM sisters, this book explores the historical work of the sisters in schools and the part they played in the developing educational state. The congregation’s activities in schools, first in Manitoba and Saskatchewan and later in Ontario and Quebec, show how the sisters’ educational work related to the social characteristics of the communities they worked in (e.g., those of French Canadian settlers, British and continental European immigrants, and the Métis population). The Sisters of Our Lady of the Missions examines the impact of Vatican II in the 1960s and into the 2000s as well as the dismantling of neo-scholasticism and the process of secularization of consciousness in society at large. These emerging issues led the congregation to examine its individual and collective identity at the intersection of feminist theology, eco-spirituality, and a critique of Western cosmology.

This book traces the journey taken by the Canadian Province of Our Lady of the Missions (RNDM) from their establishment in Manitoba in 1898 until 2008, when the congregation as a whole redefined its mission and vision. Using archival research conducted in Winnipeg, Manitoba as well as in England and Italy, and incorporating oral interviews with RNDM sisters, this book explores the historical work of sisters in schools and the part they played in the educational state in formation. The details of the congregation's activity in schools show how the sisters' educational work was related to the social characteristics of the communities (e.g., those of French Canadian settlers, British immigrants, the M?tis population, and continental European immigrants), first in Manitoba and Saskatchewan, and later in Ontario and Quebec. The Sisters of Our Lady of the Missions examines the impact of Vatican II in the 1960s, and into the 2000s, as well as the dismantling of neo-scholasticism and the process of secularization of consciousness in society at large. The emerging issues led the congregation and the province to examine their individual and collective identity at the intersection of feminist theology, eco-spirituality, and a critique of western cosmology.

Mary In Our Life: An Atlas of the Names and Titles of Mary, The Mother of Jesus, and Their Place in Marian Devotion presents the 1,969 names, titles, and appellations used to identify the Blessed Virgin Mary over the centuries in terms of their history and related events. Within these titles and their history can be seen the official and private attitudes and prejudices of the times; government pressures, conflicts, and interdictions; internal problems within the Catholic Church; and startling examples of dedication, devotion, and piety. Taken together, Marian titles are a real-life story of the Catholic faith.

In matters of mission history, most major works that treat the full sweep of the church's missional self-understanding are less than helpful in understanding women's part of that narrative. Smith tries to redress the balance with a comprehensive history of mission that highlights the critical contributions of women, as well as the theological developments that influenced their role. --From publisher's description.

The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.

The Oxford Handbook of Mission Studies represents more than a century of scholarship related to the theology, history, and methodology of the propagation of Christian faith and the engagement of Christians with cultures, religions, and societies worldwide. It contains more than 40 articles by experts from different disciplinary and ecclesial perspectives, who are from all continents. It not only offers a broad overview of key approaches and issues in mission studies but it also highlights current trends and suggests future developments. The Handbook builds on renewed interest in mission studies this century generated by recent key statements on mission from ecumenical, evangelical, Catholic, and Orthodox sources, and by a spate of academic works on the topic. Western church leaders now apply insights from foreign missions (such as, inculturation, liberation, interfaith work, and power encounter) to today's multicultural societies. Meanwhile, there are new initiatives in mission from the Majority World, where most Christians live, so that sending is not only 'from the west to the rest' but 'from everywhere to everywhere'. Therefore, this volume aims to reflect the voices of the receivers of mission as well as its protagonists and to raise awareness of new movements. In a time of growing recognition of 'religions' more generally, this work examines and theorizes the missional dimensions of the world's largest religion: its agendas, growth, outreach, role in public life, effect on cultures, relevance for development, and its approaches to other communities.

When Sr. Miriam James Heidland’s life as a successful college athlete proved unfulfilling, she went searching for something deeper and ended up falling in love with Jesus. By charting her own journey toward wholeness, Heidland invites young Catholics to pursue their own relationship with Jesus. Although originally full of athletic ambition and goals for a career in sports news, Heidland was transformed in a very slow but deep way during her undergraduate years, moving from party girl to bride of Christ. In Loved as I Am: An Invitation to Conversion, Healing, and Freedom through Jesus, Heidland helps readers learn from her experience of seeking love in the wrong places and instead finding it in Christ. She shares her struggles—learning she was adopted, battling alcoholism, and healing from childhood sexual abuse—as signs of hope that anyone who desires to know Christ can find him and be loved intimately by him in return. By bringing readers into Heidland’s healing process, Loved as I Am provides a gentle and subtle template for finding peace and freedom in Jesus.