---- ,

The Journal
The Journal of the Mercy Association in Scripture and Theology
VOl. 3, NO.1 FALL 1992

Catherine McAuley
The Legacy of Catherine McAuley and the Transformative
Elements for Religious Life in the Future - p.1
Sheila Carney, RSM

Comforting and Animating:

The Generative Work of Catherine McAuley - p. 6
Mary C. Sullivan, RSM

Catherine McAuley's Original Rule

and Her Understanding of the Order of Mercy - p. 14
Mary C. Daly, RSM

Transforming Consciousness - A Work of Mercy - p. 21

Marilyn King, RSM

Book Review: Where Can We Find Her?

Searching for Women's Identity in the New Church - p. 30
Edited by Marie-Eloise Rosenblatt, RSM • Reviewed by Prudence M. Croke, RSM

Book Review: Sisters of Mercy Spirituality in America 1843-1900 - p. 32

By Kathleen Healy, RSM • Reviewed by Anne McLay, RSM
 - -----.

Fall, 1992

Dear Sisters and Friends,

As THE MAST JOURNAL enters into its third year of publication we again bring you an issue devoted to
the searching among us to understand ourselves through the prism of Catherine McAuley's life. As we all
know, religious life continues to unfold. Since the Second Vatican Council we have been self-conscious
about both our ignorance regarding how to proceed and our sometimes wavering faith in the God who has
called us to proceed. We have trusted in those who have gone before us and in faith understood that we,
whether associate or vowed, are called to understand our life as Catherine understood hers. As I read these
articles, one question continues to challenge, "what is our role in revealing the boundless founding grace of
Catherine McAuley's life?" Clearly, we are her legacy but our call is not to do exactly as she did. Rather, we
are, like her "foreign powers," the early superiors, to "go and do likewise" in our own time and space. What
does "likewise" look like and what should it not look like?

Don't miss the book reviews toward the end of the issue or the questions asking us to probe our experience
on page 20. THE MAST JOURNAL would welcome your musings, your responses to the articles, whether
they arise spontaneously or from your focus on the reflection questions. Please send them to me at the
address below.

In Christ and Catherine,

THE MAST JOURNAL is published three times a year (November, March and July) by the Mercy Association in
Scripture and Theology. Members of the Editorial Board are Srs. Maryanne Stevens (Omaha), Joanne Lappetito
(Baltimore), Marie-Eloise Rosenblatt (Burlingame) and Julia Upton (Brooklyn). Subscription correspondence with Julia
Upton, RSM, Department of Religious Studies, SI. John's University, Jamaica, New York, 11439; editorial correspondence
to Maryanne Stevens, RSM, 9411 Ohio Street, Omaha, Nebraska, 68134. Layout and design by Judy Johns, Omaha,
Nebraska and mailing by Mercy High School Monarch Mailing, Omaha, Nebraska.
The Legacy of Catherine McAuley and the Transformative
Elements for Religious Life in the Future
Sheila Carney, RSM

In August of 1989 the Leadership Conference of regard of a Religious like a book continually open
Women Religious and the Conference of Major before her, from which she must learn what she is to
Superiors of Men met in joint assembly in Louisville, think, say and do.'"
Kentucky. The purpose of this gathering was to artic- Most significant in this quotation is its ending,
ulate a vision for religious life in the year 2010 - emphasizing a conformity not only in mind and in
what was then 20 years hence. This was no easy task heart, but also in action - emphasizing the integra-
in a group of 900 individuals coming from all over the tion of mind, and heart and action. This becomes an
country, from all sizes and sorts of communities and oft articulated theme.
traditions and life styles. But we did it. We emerged "The proof oflove is deed.'"
from that assembly, having articulated what we called "Love of God .. .love of neighbor are cause and
ten transformative elements - ten characteristics of effect.'"
religious life we expected we would be living in the "If the love of God really reigns in our hearts, it
year 2010. will quickly show itself in the exterior.'"
Having returned home from the meeting and hav- Particularly pointed is the maxim which warns: "If
ing reported to my community what we did there, I we do not form our minds on the values of Jesus
tucked the transformative elements away. We were Christ, we will never acquire his evangelical spirit.'"
working hard on birthing an Institute and that transfor- It is this evangelical spirit, this gospel perspective
mation was the more important focus. which impels us to critique social and ecclesial struc-
Recently, however, this work has re-surfaced and, tures and to insist on the systemic change called for by
with it, the realization of its particular applicability to this transformative element. The fact that Catherine
Sisters of Mercy; its particular resonance with our tra- did not overtly engage in this kind of activity can be
dition. Reflection on these transformative elements attributed to the times in which she lived. The fact
simultaneously draws us forward and calls us back in that she would do so today or would applaud our
time. While we may see in them a vision for the doing so is incontrovertible.
future of religious life, we also recognize elements of
the spirit of Catherine McAuley which have been inte- Contemplative Attitude Toward Life:
gral to our heritage. What LCWRfCMSM members Religious in 2010 will have a contemplative atti-
saw in the future are, in most instances, the building tude toward all creation. They will be attentive to
blocks upon which Catherine structured the early and motivated by the presence oj the sacred in their
community. While the resonance with some of the own inner journeys, in the lives oJ others, and
trans formative elements sounds more strongly than throughout creation. Recognizing contemplation as
with others, each offers the opportunity for an initial a way oj liJe Jor the whole church, they will see
reflection and an invitation to further search and dia- themselves and their communities as centers oj spir-
logue. ituality and the experience oj God.
The "issue" of contemplation versus action or con-
Prophetic Witness: templative versus active spirituality has been part of
Being converted by the example oj Jesus and the our congregational conversation from our earliest
values oj the gospel, religious in the year 2010 will days. This is indeed fortunate, since it means that we
serve a prophetic role in church and society. Living have Catherine's clear perspective on this seeming
this prophetic witness will include societal and dichotomy - not one or the other she asserts, but a
ecclesiol values and structures, calling Jor systemic graceful and necessary blending of the two.
change and being converted by the marginalized We can be grateful for this clarity to Clare Agnew
with whom we serve. and to Mary Ann Doyle - both of whom were drawn
The centrality of Gospel values and the necessity of to a more "cloistered" form of religious life than
conforming oneself to the example of Jesus are inte- Catherine envisioned for her community. In response
gral to the spirit of Catherine. We read in Tender to Clare, Catherine penned a little jewel of a document
Courage: "Long hours of attendance in Mrs. which we know familiarly as the Bermondsey
Callaghan's sick room afforded Catherine opportunity Manuscript or the "Spirit of the Institute.'" In its first
for ever-deepening reflection on the Gospel, enabling paragraph she describes interdependence of prayer
her to find ita blueprint for action."! She describes and ministry for the Sisters of Mercy.
this reflection - action dynamic in asserting: To devote our lives to the accomplishment of our
"Our Divine Model, Jesus Christ, should be in own salvation and to promote the salvation of oth-

1
 ers is the end and object of our Order of Mercy. by lettillg go of 1I01l-essentials, by beillg colltent with
These two works are so linked together by our rule what is ellough, alld by sharillg their resources with
and observances that they reciprocally help each the poor.
other. We should often reflect that our progress in All altemative motivatioll for the above might be
spiritual life consists in the faithful discharge of ecollomic circumstallces beyolld our cOlltrol.
the duties belonging to our state, as regards both Where can we find a better example of investing
ourselves and our neighbor; and we must consider resources in direct service that in the generosity of the
the time and exertion which we employ for the heiress, Catherine McAuley? And where better exam-
relief and instruction of the poor and ignorant as ple for choosing to live simply and to let go of
most conducive to our own advancement in perfec- nonessentials than in the woman who declared: "I
tion, and the time given to prayer and all other would rather be cold and hungry than that the poor in
pious exercises, we must consider as employed to Kingstown or elsewhere should be deprived of any
obtain the grace, strength and animation which consolation in our power to afford. "11 and "Let us
alone could enable us to persevere in the meritori- never desire more than enough. God will give us that
ous obligations of our state; and if we were to and a blessing."12
neglect these means of obtaining Divine Support She was perfectly clear and undeluded about the
we would deserve that God should stop the course consequences of such choices. "Do not be disheart-
of His graces to make us sensible that all our ened, if when advocating the claims of the poor whom
efforts would be fruitless except we were continu- you represent, you now and again receive the treat-
ally renewed and replenished with His Divine ment of beggars - followers of Christ must share the
Spirit.' fortunes of disciples."13 and "It is for God we serve the
This strong statement is drawn out in the remainder poor and not for thanks. "14
of the document and finds expression elsewhere in her Catherine was equally clear about the gentleness
writings as well. "The spirit of the Institute is Mercy and respect which should characterize our interactions
toward those who are afflicted with ignorance, suffer- with those in need of our ministrations "Perfonning
ing and like miseries. This requires such a combina- our duties for God we should act as for a person whom
tion of the spirit of Mary and Martha that one does not we tenderly 10ve."I' and "There are three things the
hinder but helps the other.'" This is a wonderful poor prize more highly than gold though they cost the
image - evoking as it does the picture of very differ- donor nothing. Among these are the kind word, the
ent and personal ways of being with and caring for the gentle compassionate look and the patient hearing of
body of Christ as well as highlighting the encourage- their sorrowS."16 It is written of her that she learned
ment and support that Jesus gives to each woman's that it is genuine solicitude, genuine being with anoth-
choice. er that moves hearts. 17 This characterizes her manner
Elsewhere, she draws on the circular, cyclical of relating both to the sisters and to the poor.
image of the compass to make this point. "We should
be like the compass that goes round its cycle without Spirituality of Wholeness and
stirring from the center... Our center is God, from Global Interconnectedness:
whom all our actions spring as from their source and
no exterior action should separate us from Him. "I' Allimated by their deep cOllvictioll of the olleness
The returning, reviving cycle of prayer and ministry of creatioll, religious ill 2010 will live alld work ill a
- each calling forth the other - was clearly alive in mallller which fosters:
her and is clearly alive in her legacy to us. a. participatioll alld harmollY amollg all people,
b. healthy persollal alld illterpersollal relatioll-
Poor and Marginalized Persons as ships,
c. reverellce for the earth,
the Focus for Ministry: d. illtegratioll of spirituality alld techllology 011
Religious ill 2010 will be investillg their behalf of the gospel.
resources ill direct service with, alld advocacy for
structural challge 011 behalf of the poor alld
margillalized. They will millister where others will Developing Interdependence Among
1I0t go. Their OWII listellillg to alld leamillg from People of Diverse Cultures:
the poor alld margillalized will shape all aspects of Racial alld demographic challges will by the year
their lives. 2010 alter the face of our local church alld our COII-
gregatiolls. Our illteractiolls with persolls of vari-
Living with Less: ous cultures alld races will have ullcovered our
Religious ill the year 2010 will be trallsformed by elldurillg racism, prejudices alld illtolerallces alld
the poor, livillg a simpler life-style that illcludes rev- called us to deeper illculturatioll, illterdependellce
erellce for the earth. They will develop a spirituali- alld openlless to beillg evallgelized by others.
ty that will free them to be more authelltic witllesses Catherine's vibrant sense of sisterhood with all per-

2
sons led her to exhort the sisters never to speak with emance as "life giving authority and .. .liberating lead-
contempt of any nation, class or profession. Joanna ership."" From the very beginnings of the ministry
Regan and Isabelle Keiss suggest that this open and which would grow into the Congregation of Mercy,
respectful attitude may derive, at least in part, from she involved her collaborators in decisions which
her long exposure to Quaker belief and practice in the could by rights have been reserved solely to herself.
Callaghan household. They wrote: Among these were the date for the opening of Baggot
"Catherine [Callaghan], !8 a gentle Quakeress, set Street and the choice of a rule on which to model their
the tone in which affirmation of the indwelling Spirit own. Such an inclusive style enfleshed her conviction
and redemptive love were spiritual realities. Love of that "the work transcended individual ownership. ""
God and love of neighbor found expression in social While creating bonds of the heart through visits
attitudes and concerns, in service, arid in education. and letters to the "Foreign Powers," Catherine estab-
The Friends' belief that there is potential for good in lished no governmental links between Baggot Street
each person and the consequent sensitivity to human and the foundations. She interacted with local superi-
degradation, ignorance, suffering and injustice ors as with her peers - supporting, encouraging and
touched a responsive chord in Catherine."!' enabling their individual gifts, respecting their autono-
Her promotion of healthy personal and interperson- my and intelligence. To Teresa White she wrote, "I
al relationships can be glimpsed in the exhortation leave you free to do what you think best. I am satis-
"Sisters of Mercy should be the kindest people in the fied you will not act imprudently, and this conviction
world ... Members of the same body, we should all par- makes me happy."" And to Elizabeth Moore, "Never
take of the grace and joys of one another. Exercises of suppose you can make me feel displeasure by giving
charity performed abroad have no value before God if any opinion that occurs to you. "27
there be not established at home a solid foundation of With great sensitivity to the individuality of each
that virtue ... Well ordered charity begins at home. "W new setting, Catherine established the practice of plac-
Recognition that "too many women living together ing local sisters at each foundation "so that people
engender troublesome humors of mind and body"'! might not feel that all the nuns were strangers."" She
notwithstanding, she was able to boast that "no breach reminded Frances Warde that "every place has its own
of charity ever occurred among us. The sun never, I particular ideas and feelings which must be yielded to
believe, went down on our anger."" when possible. "29
Catherine's insight that our ability to live within She disliked formality, and an over-emphasis on
harmonious relationships flows from our life within religiosity and regularity. Only at Archbishop
Mercy is reflected in the Magnificat of Mercy com- Murray's insistence did she agree to the title
posed in 1828: "Mother." In her writings she sometimes refers to
"Sweet Mercy! Soothing, patient, kind: herself as animator - which more clearly describes
softens the high and rears the fallen mind; the role she felt the leader should play." Community
knows with just rein and even hand to guide business was discussed freely during evening recre-
between false fear and arbitrary pride. ation in an atmosphere which Clare Augustine Moore
Not easily provoked, she soon forgives: described as being less formal than that to which she
feels love for all and by a look relieves. was accustomed at home.
Soft peace she brings wherever she arrives, A great sense of personal security and a desire to
removes our anguish and transforms our lives; establish new patterns of governance are evident in
lays the rough paths of peevish nature even- this leader who so readily and confidently shares her
and opens in each heart a little heaven." authority, in this founder who so willingly cedes to
Still another dimension (one deserving further others the accomplishment of her vision.
investigation) in which the Quaker influence on
Catherine may be discerned is in what the transforma- Broad-Based, Inclusive Communities:
tive elements describe as change in the locus of In 2010, religious communities will be character-
power. ized by inclusivity and intentionality. These com-
munities may include persons of different ages, gen-
Change of the Locus of Power: ders, cultures, races, and sexual orientation. They
Religious in 2010 will have replaced models of may include persons who are lay or cleric, married
domination and control with principles of mutuality or single, as well as vowed and/or unvowed mem-
drawn from feminist and ecological insights, so that bers. They will have a core group and persons with
collaborative modes of decision-making and power- temporary and permanent commitments.
sharing are normative. Priorities for service will be These communities will be ecumenical, possibly
generated and shaped in the local arena: while interfaith; faith-Sharing will be constitutive of the
impetus for such action will be influenced by global quality of life in this context of expanded member-
awareness. ship. Such inclusivity will necessitate a new under-
Carmel Bourke describes Catherine's style of gov- standing of membership and a language to accom-

3
._-------

pany it. have been foreign to her. It is in viewing all as equals

Religious life will still include religious congre- in a diversity of ministries that we see her understand-
gations ofpermanently vowed members. ing of all as Church.
The structure of Catherine's community reflected The women who joined Catherine were not fonned
the constraints on religious congregations in those to mirror some ideal image of a religious. Rather, the
times. So, the early Mercy congregation was not life experience, gifts and concerns of each were cher-
"broad based and inclusive" in the manner described ished and supported and this spirit shaped the young
in this transfonnative element. community. Each was encouraged to enflesh the
What is clear, however, is the spirit of inclusivity charism in distinct and personal ways and the result
which sought to remove impediments to membership was a congregation whose works are as broad and
(such as insufficient dowry), and which welcomed manifold as human need.
anyone whose heart was drawn to the mission. Mary As part of a commentary on the chapter on Union
Celeste Rouleau's reflection, " A New Paradigm for and Charity in the Presentation rule, we read in
Mercy," reminds us that "everywhere Catherine and Tender Courage:
her sisters went, they drew around them a circle of "Interpreted by Catherine, this chapter gave focus
women and some men who participated enthusiastical- to their spirituality, demanding that each respect
ly in the mission."" This welcoming of lay collabora- and reverence another's gifts, talents and disposi-
tors extended the boundaries, not only of the mission tions, as well as accept each individual's physical,
but also of the typical experience of religious life at emotional, psychic and spiritual limitations. It cre-
that time. ated unity within variety by pennitting members to
The Mercy congregation of 1992 is, as our Institute retain their own personalities while becoming
direction statement emphasizes, a multicultural, inter- bonded as Sisters of Mercy"
national reality. From this perspective it is interesting, That she prized the individuality of each sister and
even channing, to note that one manifestation of inclu- encouraged the expression of that individuality in min-
sivity in the early community was the admission of istry, is one of Catherine's early and fonnative gifts to
women who weren't Irish! her community.
Catherine describes the entrance of Eliza Munro in
a letter to Frances Warde: "I am quite renovated by a Charism and Mission
delightful addition to the flock. On Wednesday last, as Sources of Identity:
the first Scotch Sister that has joined an Irish commu- By the year 2010, religious groups will have re-
nity... The variety of accent is now quite amusing at examined, reclaimed and set free the charisms of
recreation. "" The entrance in London of two postu- their foundresses!founders. Corporate ownership of
lants "one from Liverpool, 2nd the daughter of a rich a focused vision gives meaning and expression to
Portugal merchant,"" is noted in a letter to Cecilia mission and ministry. Some groups who share simi-
Mannion. lar visionslcharisms have already joined together.
Even more important, however, than these begin- There is no doubt that mission was the source of
nings of cultural diversity was the climate of inclusivi- identity for Catherine and the early community. She
ty and mutuality which marked the early community paid a price for this identity as the founder of the
and overflowed in what Catherine named as the bless- walking nuns - a group initially distrusted and derid-
ing of unity. "The blessing of unity still dwells among ed for their departure from the familiar customs of
us, and oh, what a blessing! It should make all things religious in those days. For her, mission was at the
else pass into nothing. All laugh and play together: center - before there was a community there was a
not one cold stiff soul appears. From the day they ministry and it was to protect that ministry that she
enter, all reserve of any ungracious kind leaves them. risked the founding of a religious congregation.
This is the true spirit of our Order; indeed the true This last of the transfonnative clements is really for
spirit of Mercy flowing on us. "" us, as members of the newly born Institute. The
Institute Chapter has given us a clearly articulated and
Understanding Ourselves as Church focused direction statement. In the months since July,
An essential element of religious life in 2010 will 1991, allover the country and in every regional com-
be our ability to accept the concept that "we are munity, groups of sisters have been meeting and
church." As people of God, we assume our priestly reflecting on this statement. We are all asking: What
role of shared leadership in the life and worship of difference will it make to us to have written and
the local church. We support all members of the affinned these words? What difference to me? To my
church as equals in diverse ministries. regional community? To our Institute? Can we? Will
Catherine, when giving retreats or conferences for we allow ourselves to be transfonned by the vision we
the sisters, sometimes jokingly referred to herself as have espoused? Having committed "our lives and
Father McAuley," but we know that the notion of resources" will we also commit to reflection on the
assuming a priestly role, as we understand it, would meaning of these gifts freely given? What is this life

4
lived in Mercy to which each of us has committed and 6. Ibid., p. 98.
which we now offer corporately to the concerns articu- 7. We are indebted to Mary Sullivan, RSM for her illumi-
lated in the direction statement? Our contemporary nating work on the relationship between "The Spirit of the
understanding of ourselves as Sisters of Mercy flows Institute" and the writings of Alonso Rodriguez and of the
from grappling with identity questions such as these. importance of Catherine's careful nuancing of the
Rodriguez text.
* * * * * 8. Catherine McAuley, "The Spirit of the Institute".
9. Catherine McAuley.
What does all of this mean? What is the signifi-
cance of the LCWR/CMSM process' that resulted in 10. Mary Teresa Purcell, Retreat Instructions of Mother
naming the transfonnative elements? It means, for Mary Catherine McAuley. (Westminster: The Newman
one thing that religious life in the country is becoming Press, 1952), p. 154.
I1.M. Angela Bolster, The Correspondence of Catherine
more focused. That 900 leaders from diverse commu-
McAuley 18277-1841. (Stokes on Trent: Webberiy, Ltd.,
nities, traditions, geographical areas, ministries, life 1989), p. 71.
styles can agree on ten characteristics of future reli- 12. Ibid., p. 183.
gious communities is something of a miracle. 13. Catherine McAuley.
But it suggests something deeper for the Sisters of 16. Bolster, Venerable for Mercy, p. 44.
Mercy, I think, who can look at the transfonnative ele- 17. Regan and Keiss, p. 17.
ments, representing, as they do, a national conscious- 18. There is some question about Mrs. Callaghan's first
ness, and find the original vision of Catherine name. Sister M. Bertrand Degnan also refers to her as
McAuley mirrored in them. In practical tenns, this Catherine. (Mercy Unto Thousands. Westminster: Newman
coherence between the LCWR/CMSM national agen- Press, 1957, p. 19) However, Sister M. Nathy cites the exis-
da and our own will enable us to focus energy and tence of a 1776 marriage license in the names of William
effort. Callaghan and Anna Ryan who mayor may not be the
Callaghans who befriended Catherine. ("Catherine
At a deeper level, we may see that our past has McAuley, Mercy Foundress, Veritas Publications, 1979)
reached out and joined hands with our future and that 19. Regan and Keiss, p. 15.
we are caught in that embrace of heritage and vision 20. Bolster, Venerable for Mercy, p. 54.
and challenge. It means that we are doubly blessed 21. Neumann, p. 293.
and doubly dared. But we have birthed an Institute 22. Neumann, p. 155.
and charted a direction in which the blessing and the 23. Bolster, Venerable for Mercy, p. 13.
dare are joined and that union provides the energy for 24. Carmel Bourke, RSM, A Woman Sings of Mercy -
the further unfolding of Catherine's legacy. Reflections on the Life and Spirit of Mother Catherine
McAuley, Foundress of the Sisters of Mercy. Sydney: EJ.
Dwyer, 1987, p. 64.
25. Regan and Keiss, p. 25.
Footnotes
26. Neumann, p. 137.
1. M. Joanna Regan, RSM and Isabelle Keiss, RSM, 27. Ibid., p. 165.
Tender Courage - A Reflection on the Life and Spirit of 28. Bourke, p. 67.
Catherine McAuley, First Sister of Mercy. (Chicago: 29. Neumann, p. 147.
Franciscan Herald Prcss, 1988), p. 17. 30. Regan and Keiss, p. 69.
2.Catherine McAuley, Thoughts From the Spiritual 31. Mary Celeste Rouleau, RSM, "A New Paradigm for
Conferences of Mother M. Catherine McAuley. (Dublin: M. Mercy," The MAST Journal I (Fall, 1990), p.7.
H. Gill and Son Ltd., 1946), p. 11. 32. Neumann, p. 348.
3. M. Angela Bolster, RSM, Catherine McAuley, Venerable 33. Ibid., p. 292.
for Mercy. (Dublin: Dominican Publications, 1990), p. 75. 34. Ibid., p. 330-31.
4. Ibid., p. 99. 35. Bolster, Venerable for Mercy, p.l04.
5. Ibid., p. 98. 36. Regan and Keiss, p. 98.

1993 Mercy Association in Scripture and Theology Meeting

June 7 - 10
Marianist Retreat House - San Antonio, Texas

Contact: Marie-Eloise Rosenblatt

MAST Program Director
1081 Portola Avenue
San Jose, California, 95126
(408) 985-9189

5
 Comforting and Animating:
The Generative Work of Catherine McAuley
Mary C. Sullivan, RSM
In this essay I wish to explore Catherine out any beneficial result. During the month that the
McAuley's concepts of comforting and animating, by young person was in the convent, she watched over
which I believe she defined both her own unique con- her night and day with the solicitude of a parent. ... '"
tribution to the founding of the Sisters of Mercy, and This brief narrative of Catherine McAuley'S com-
two essential works of those who would personally forting Mary Ann Redmond, watching over her night
quicken the re-founding of the mission of the Sisters and day with the solicitude of a parent, is a revealing
of Mercy in this and the next century. To "comfort" token of Catherine's character: a luminous story
and to "animate" are among the most frequently used through which one can enter other stories of the larger
words in Catherine's personal vocabulary. They are narrative of her life and begin to plumb the precise
outgoing, life-giving and life-sustaining verbs which quality of her mercifulness. For Catherine's life was,
represent for her both the merciful action of God in in large measure, what she understood every Christian
our regard and two aspects of the merciful response life-narrative should be: a re-enactment, in a new time
which God asks of us in Christ Jesus. and place, of the continuing story of God's comforting
Catherine's characteristic attraction to these verbs self-bestowal in human history-in, with, and for the
(and their noun and adjectival forms) is an important poor and suffering.
linguistic clue to her operative definition of merciful-
ness, and to the simplicity of her self-understanding as
a "founder. "1 These words, which she so often uses,
not only give insight into her implicit Christology, "Truly, I say to you, as you did
pneumatology, and ecclesiology; they also define cen-
tral endeavors in what she would regard as the funda-
it to one of the least of these
mental Gospel project of members and associates of my brothers and sisters,
the Sisters of Mercy.
you did it to me" (Matt. 25:40)
Comforting the Afflicted:
In her letter of August 28, 1844, Clare Moore, one If one studies Catherine's life and reflects careful-
of Catherine's earliest associates, tells the moving lyon her written words and on the memoirs of her ear-
story about Catherine and Mary Ann Redmond: liest associates, it is not hard to find the archetypal
In July [1830] before Revd. Mother went to story of God's mercifulness in the light of which
George's Hill, she was sent by Dr. [Michael] Catherine read and shaped her own life. That story is
Blake to attend a young lady with white swelling the example of Jesus of Nazareth, and the invitation to
in her knee. Her father and mother were dead, follow him which he makes explicit in his self-identi-
and she had no one with her, but a young inexperi- fication with the poor: "Truly, I say to you, as you did
enced cousin and an old country nurse. Her name it to one of the le"ast of these my brothers and sisters,
was Mary Ann Redmond, she was from Waterford you did it to me" (Matt. 25:40). In the most serious
or Cork. The first physicians were attending her and deliberate words Catherine ever wrote-the sec-
and they judged it necessary to amputate the limb. tions of the Rule of the Sisters of Mercy which she
Dr. Blake requested Revd. Mother to allow her to herself composed-she repeatedly expressed this fun-
be in Baggot St. for the operation, as she was so damental conviction of her life:
friendless, and alone, in lodgings. Revd. Mother's In undertaking the arduous, but very meritorious
charity readily consented, she was accommodated duty of instructing the Poor, the Sisters whom God
with the large room which is now divided into has graciously pleased to call to this state ... shall
Noviceship and Infirmary. Mother Mary Ann animate their zeal and fervor by the example of
[Doyle] and Sr. Mary Angela [Dunne] were pre- ... Jesus Christ, who testified on all occasions a
sent at the operation; her screams were frighiful, tender love for the poor and declared that he
we attended her night and day, for more than a would consider as done to Himself whatever
month, at the end of which time she was removed should be done unto them. (1.2)'
a little way into the country. She urged her sisters to remember that:
Of this event the Bermondsey Annals says: "Miss Mercy, the principal path pointed out by Jesus
McAuley offered her a home in Baggot Street that she Christ to those who are desirous offollowing Him,
might be able to assist and comfort her under this terri- has in all ages of the Church excited the faithful in
ble operation, which was performed there, tho' with- a particular manner to instruct and comfort the

6
 ----------

sick and dying Poor----as in them they regarded the Clare Moore who tells the story of their nursing the
person of our Divine Master who has said: sick and dying cholera victims:
"Amen, I say to you, as long as you did it to one of We went early in the morning, four sisters, who
these my least brethren, you did it to Me." (3.1) were relieved by four others in two or three hours,
This was Catherine McAuley's understanding of and so on till 8 0' c in the evening. Revd. Mother
the essence of Christian mercifulness: deep interior was there very much. She used to go in Kirwan's
and exterior resemblance to Jesus Christ and merciful car, and once a poor woman being either lately or
solidarity with him in the person of the poor and at the time confined and died just qfter of cholera,
needy, in their habitations and in her own. The rooms dear Revd. Mother had such compassion on the
of her house, her tables and chairs, her beds and food, infant that she brought it home under her shawl
her body and spirit, her arms and legs, her health and and put it to sleep in a little bed in her own cell,
sickness were for "the care of His most dear poor" but as you may guess the little thing cried all
(388).' And it was this kind of ardent self-bestowal night, Revd. Mother could get no rest, so the next
that she looked for in the first Sisters of Mercy. day it was given to someone to take care of it.
Catherine seems to have put herself in the position
of those who suffer and to have felt their suffering as
her own. In November 1840 she wrote. in sorrow to
Catherine seems to have put Catherine Meagher in N aas about the widespread
unemployment in Dublin and her inability to house a
herself in the position of those young woman sent to Baggot Street for shelter:
who suffer and to have felt I ...regret exceedingly that it is impossible to admit
the young person. We are always crowded to
their suffering as her own. excess [50-60 in the House of Mercy] at this sea-
son-so many leaving Dublin, dismissing servants
and few engaging any. We have every day most
The Derry Large ManUSCript, in its present form, sorrowful applications from interesting young
begins with the claim that even before the death of creatures, confectioners and dressmakers, who, at
William Callaghan, Catherine took: this season, cannot get employment, and are quite
great delight in projecting means of affording unprotected.
shelter to unprotected young women. She had I am sure I spoke with two yesterday who were
then no expectation of the large fortune that after- hungry, tho' of nice appearance. Their dejected
wards was hers, but her benefactor had once spo- faces have been before me ever since. I was
ken of leaving her a thousand pounds, and she afraid of hurting their feelings by offering them
thought, if she had that, or even a few hundred, food and had no money (255-6).
she would hire a couple of rooms and work for To name the merciful work of Catherine McAuley
and with her protegees. The idea haunted her even more precisely it is useful to study her character-
very dreams. Night after night she would see her- istic vocabulary, the words she repeatedly used to
self in some very large place where a number of express her purposes, values, and desires. The editori-
young women were employed as laundresses or at al choices she made in transcribing and composing the
plainwork, while she herself would be surrounded Rule and Constitutions of the Sisters of Mercy are an
by a crowd of ragged children which she was especially fruitful source for such insight, as are the
washing and dressing very busily. The premises key words in her letters and other writings. Moreover,
[on Baggot Street] therefore were planned to con- since her personal vocabulary indirectly influenced the
tain dormitories for young women who for want of wording of the early eyewitness accounts of her life,
proper protection might be exposed to danger, a the particular words her associates repeatedly used as
female poor school, - and apartments for ladies they reminisced about her also provide distinct
who might choose, for any definite or indefinite insights into Catherine's mercifulness.
time, to devote themselves to the service of the Of special significance in identifying the merciful-
poor. ness which was central to her character and behavior
The House on Baggot Street became, in a variety is her repeated and somewhat interchangeable use of
of practical, merciful ways, a place of refuge, protec- the words "comfort" and "console." In the extant let-
tion, training, and comfort for dozens of orphaned, ters she wrote to her sisters from early 1837 on, after
homeless, and distressed young women and children. the first foundation outside of Dublin, she frequently
According to Clare Moore's letter of August 26, 1845, used these words to refer to the comfort she herself
"Litlle Mary Quinn [an orphan] used to sit [at table] felt or desired, the comfort she wished to give others,
between Revd. Mother and Mother Francis Warde." and, especially, the comfort which God gives.
During the 1832 cholera epidemic at least one baby "Comfort" is, I believe, Catherine's distinctive way of
was brought home in Catherine's shawL Again, it is naming both the effect of actively merciful relations

7
and work, and the profound mercifulness of God Moore when typhoid fever struck the London founda-
which she believed inspires and makes possible all tion (311); and of the poor of Charleville she wrote,
genuine human comforting. S "my heart felt sorrowful when I thought of the poor
For example, in her letters Catherine says that she being deprived of the comfort which God seemed to
could speak with James Maher (Carlow) "with all the intend for them" (138).
confidence of one addressing a long well-proven One of the most tender expressions of Catherine's
friend, and such comfort does not often fall to my lot" desire to comfort is her March 21, 1840 letter to
(116--17); she anticipates the "comfort" the completed Elizabeth Moore, on the death of Mary Teresa Vincent
laundry will give her, in then being able to provide for (Ellen) Potter, a young professed sister in the Limerick
the poor women in the House of Mercy (122); she community:
notes that Andrew Fitzgerald (Carlow College) "gave I did not think any event in this world could make
me great comfort, for while he condemned the pro- me feel so much. I have cried heartily and
ceeding [in the Kingstown controversy], he reasoned implored God to comfort you. I know He will ....
with me so as to produce quiet of mind and heart" My heart is sore, not on my account nor for the
(125); and she admits to Frances Warde, "what a com- sweet innocent spirit that has returned to her
fort it would be to have you once more one of the Heavenly Father's Bosom, but for you. You may
number" at Baggot Street (170).' be sure I will go see you, if it were much more out
From Birr she writes, "We have two great com- of the way, and indeed I will greatly feel the loss
forts here, excellent bread in the Dublin household thatwill be visible on entering the Convent.
form, and pure sparkling spring water" (292); "what a Earnestly and humbly praying God to grant you
comfort it gives [her] to hear of [Mary Teresa White's] His Divine consolation, and to comfort and bless
continued happiness" (303); she is "greatly comforted all the dear Sisters, I remain, Your ever most
to find all in Birr going on so well" (315); "it comforts affectionateM. C. McAuley (204).
[her] more than [she] can express to find [the novices] The accounts written by Catherine's earliest asso-
so initiated in the real spirit of their state" (326-7); ciates tell numerous stories of her comforting the
and she is "comforted to hear that [Frances Warde's] affiicted-of her efforts to give strength and hope, to
seeming great cross is not so heavy as was apprehend- ease grief, to lift spirits, to impart encouragement and
ed" (342). cheer, to alter afflictive situations, and to provide safe-
In all these instances, and others, Catherine is ty and protection. For example, the Bermondsey
speaking of the human comfort which compassion and Annals entry for 1841, which preserves Clare Moore's
presence confer, of the solicitude which reaches out to recollections, speaks of Catherine's rising in the early
share another's need or sorrow, and of simple human morning and "selecting, and transcribing from pious
ways of standing in comforting solidarity with others. books, certain passages which might be useful for the
Implicit in nearly all of these instances is her personal instruction or consolation of the sick poor." The
comfort when the well-being of others is assured. Annals also notes that "Her compassion led her to
make the greatest sacrifices in favour of the suffering
and afflicted." For example, during the cholera epi-
demic, "she might be seen among the dead and dying,
Catherine's concept of praying by the bedside of the agonized Christian,
comfort and consolation inspiring him with sentiments of contrition for his
sins, suggesting acts of resignation, hope and confi-
was clearly biblical . .. dence, and elevating his heart to God by chality."
Catheline's concept of comfort and consolation
was clearly biblical, and intimately related to her the-
Because Catherine herself knew the pain of "sor- ology of God's Mercy and to her Chlistology. For her,
row," "humiliation," "perplexity," "bitter-sweets," the comfort or consolation of God was the God-given
"dread," "anguish," and even "bitterness," as her let- realization that human lives are, despite all affliction
ters attest, she knew what comfort, consolation, and and apparent devastation, finally sustained and
tender affection could mean to those who suffer- redeemed by the merciful care of God manifested in
whether the poor, the sick and dying, or her own Jesus Chlist and in the action of those who follow
young sisters. She was, therefore, eager to give him. Catherine therefore made her own the prophetic
human comfort to others in their affliction and to task announced by Deutero-Isaiah and irrevocably ful-
assure them of the comfort God would give. She filled in Jesus: "Comfort, comfort my people, says
believed that "their Heavenly Father will provide com- your God; speak tenderly to Jerusalem and cry to her,
fort for [the poor of Kingstown]" (142); she assured that her time of service is ended, that her iniquity is
Frances Warde that "God will send some distinguished pardoned, that she has received from Yahweh's hand
consolation" to her in her personal affliction (341); she double for all her sins" (Isaiah 40: 1-2).
urged the sisters loaned from Dublin to comfort Gare In the faces of cholera victims, destitute young

8
girls, the dying poor, homeless unemployed women, me, if you give yourself entirely to God-all you
and her own sick and dying companions, she came to have to serve him, every power of your mind and
know, as had Saint Paul, "the God of mercies and God heart-you will have a consolation you will not
of all comfort, who comforts us in all our affliction, so know where it comes from.'
that we may be able to comfort those who are in any In this, her final human act of comforting, the
affliction, with the comfort with which we ourselves merciful character of Catherine McAuley is displayed
are comforted by God" (2 Cor 1.3-4). with remarkable simplicity and homeliness. The same
Catherine McAuley wished to be a paraclete, an practical alertness to others' needs that had marked her
advocate, a comforter. Though she was not a system- entire life, the same life-long recognition that human
atic theologian, aspects bf what must have been her beings must actively comfort one another, and the
operative theology of partiCipation in the work of the same abiding conviction that, finally, all comfort
Spirit of God are evident, in fragmentary ways, comes from God are here concentrated in a "cup of
throughout her writings. On a fly-leaf of her Journal tea" for those who grieve.
of Meditations she had written a "Prayer Before
Meditation" which begins: "Come Holy Ghost, take Animating the Human Spirit
possession of our hearts and kindle in them the fire of The outstanding feature of Catherine McAuley's
thy divine love." For Catherine, this fire, which she behavior precisely as a founder was not that she was
says "Christ cast," is vibrantly active love of God and outstanding, though she was. Rather it was her anima-
of one's neighbor, modeled on the practice of Jesus, tion of the zeal of her companions. Her collaborative,
and inspired and sustained by the Spirit of God. supportive mode of ecclesialleadership was, in many
important respects, a new and feminine model of
ecclesial administration. She was willing to work with
and defer to what her associates brought to their com-
I believe Catherine McAuley mon efforts, even when their talents or knowledge or
knew, at her own "side," courage might have seemed tess than what was needed
at the moment; she was willing to learn from them and
the power and presence with them as the decade unfolded; she suffered with
them and took her place at their side, in poverty,
of this Spirit ... uncertainty, sickness, and death; and she made herself,
gradually and finally, completely dispensable to their
work and to their future. In all this, her one unique
As W. E. Vine's Expository Dictionary of New and irreplaceable contribution as their founder was to
Testament Words points out, parakletos, meaning liter- animate them-that is, continually to remind them of
ally, "called to one's side," was "used in a court of jus- the true spirit of what they were about, and to kindle,
tice to denote a legal assistant, counsel for the defense, by every human means in her power, the God-given
an advocate; then, generally, one who pleads another's life and desire that was already in them.
cause.... In the widest sense, it signifies a succourer, Catherine wrote often about the "true spirit" of the
comforter" (200). Jesus was such a counselor and he order, the quintessential spirit of their common reli-
promised "another Counselor" (John 14.16), the Spirit gious project. For her this vital spirit was the love of
of Truth assured to his disciples in John 14.26, 15.26, God, the fundamental life-reality which gave strength
and 16.7. I believe Catherine McAuley knew, at her and purpose to all the human particulars of their life
own "side," the power and presence of this Spirit, and and work. Its source was God's merciful blessing; its
that she therefore knew herself explicitly called to be two external manifestations were their own union and
the human voice, hands, and feet of this comforting charity and their mercifulness toward others. Writing
Counselor, literally, at the side and in the defense of at Easter in 1841 to her close friend Elizabeth Moore,
the poor and afflicted. 7 Catherine rejoiced in the spirit of the young women
In an important set of letters written during who were preparing for reception of the habit and pro-
Catherine's last illness, Mary Vincent Whitty, then fession of vows at Baggot Street
twenty-two years old, records Catherine's last use of All are good and happy. The blessing of unity still
the word "comfort." Writing to Mary Cecilia dwells amongst us and oh what a blessing, it
Marmion in Birmingham, on November 12, 1841, the should make all things else pass into nothing. All
day after Catherine's death, Mary Vincent relates a laugh and play together, not one cold, stiff soul
scene at Catherine's bedside the day before: appears. From the day they enter, all reserve of
She told Sr. Teresa [Carton], now fearing 1 might any ungracious kind leaves them. This is the spirit
forget it again, will you tell the Srs. to get a good of the Order, indeed the true spirit of Mercy flow-
cup of tea--l think the Community room would be ing on us .... (330-31)
a good place--when 1 am gone and to comfort one Catherine believed that this warm, free, gracious
another-but God will comfort them-she said to spirit was of divine origin. It was God's own animat-

9
ing gift to the community and to those they served, if service of the poor.
they would but yield to it, treasure it, and act upon it. Thus she urged Frances Warde, even in her sor-
It was, she believed, "some of the fire [Christ] cast on row, to be "cheerful and happy, animating all around
the earth-kindling" (226). Catherine refers twice to you" (118); and she told Elizabeth Moore, "I ought to
this verse in Luke's Gospel (12.49) when describing say all that could animate and comfort you, for you are
the young English women preparing for the founda- a credit and a comfort to me" (167). On the eve of
tion in Birmingham: their departure for Bermondsey, she found Clare
They are all that is promising--every mark of real Moore "all animation" (177); and she imagined "what
solid vocation-most edifying at all times, at renewed animation and strength" the return of sisters
recreation the gayest of the gay. They seem so far would bring to "poor old" Baggot Street (234). She
to have corresponded very faithfully with the treasured the newcomer Frances Gibson, "a sweet
graces received as each day there appears docile animated creature, all alive and delighted with
increased fervour and animation.... They renew her duties" (354); she believed that each return visit to
my poor spirit greatlHive creatures fit to adorn a new foundation "animates the new beginners, and
society coming forward joyfully to consecrate gives confidence to others" (331); and, about six
themselves to the service of the poor for Christ's weeks before her death, she urged Juliana Hardman,
sake. This is some of the fire He cast on the the young superior of Birmingham, to "pray fervently
earth---kindling. (226) for those animating graces which will lead us on in
Catherine believed that the true spirit of the Sisters uniform peace, making the yoke of our Dear
of Mercy was the animation given to their human spir- Redeemer easy" (379).
its by God's own Spirit, the Spirit of Christ. Catherine had, it must be admitted, a natural pref-
Consequently, she believed that her unique obligation erence for out-going warmth, swift action, and liveli-
as their founder was to support and nurture this anima- ness. She complained that Clare Augustine Moore, an
tion. Every lecture she gave, every journey she took, artist, was too slow-moving, having taken all day to
and every letter she wrote to her sisters was to encour- paint "3 rose or lily leaves" (312); she worried that a
age and sustain this animation. Thus in October 1837, prospective postulant, a former Carmelite, "is not half
for example-two months after the death of her niece alive" and "If it is arranged, I shall have a nice task
Catherine and while Mary de Chantal McCann lay opening the [downcast] eyes of the little Carmelite"
dying in Kingstown-Catherine wrote from Cork to (312); and she once wished that the Tullamore com-
Frances Warde, who was herself grieving the death of munity were not "such creep-mouses" about starting
her bishop a week before: "I will return by Carlow to new foundations.
see you, if only for a few hours .... May God bless and But the animation which she particularly sought
animate you with His own divine spirit that you may and prayed for was a much deeper reality: the viva-
prove it is Jesus Christ you love and serve with your cious generosity of spirit made possible by the Spirit
whole heart" (101-2). of God, giving her companions an "ardent desire to
understand perfcctly the obligations of religious life
and to enter into the real spirit of their state" (319).
While Catherine understood that all her associates
"Animation" was the word were responsible, before God, for nurturing and
Catherine repeatedly used encouraging the continuation of this God-given "ani-
mation," she seems to have recognized that she per-
to designate the effect of sonally had a special and explicit obligation to exem-
plify and promote this first quickening, by her own
God's merciful action in zeal. She was the "founder" of the Sisters of Mercy
human hearts and precisely in this vivifying sense: she recognized and
named the animating gift of God; she continually gave
the power of Jesus' example. life, spirit, and support to the fruit of that gift; she used
every opportunity to cheer and invigorate her sisters;
and she deliberately nurtured their God-given charity
Just as "comfort" or "console" was a characteristic and zeal. In a word, she animated them-by her
word in Catherine's personal vocabulary, so was "ani- words, her example, her presence, her affection, and
mate," the verb and its adjectival and noun forms. her own concrete commitment to the works of mercy.
"Animation" was the word Catherine repeatedly used Although Gare Augustine Moore claims: "I can-
to designate the effect of God's merciful action in not say that our dear foundress had a talent for educa-
human hearts and the power of Jesus' example. To be tion; she doted on children and invariably spoiled
animated by the Spirit of Christ was to manifest all the them," all the eye-witness accounts of Catherine's first
God-given and humanly sustained liveliness of the associates suggest that she was a very effective teacher
true spirit of the order: the spirit of mutual love and of the women who were her companions. It is remark-

10
able how precisely they remember and treasure her For example, the Annals records her frequent com-
"sayings" and instructions. Catherine was convinced mentary on the Rule at evening recreation:
that "we learn more by example than by precept," but She loved to expatiate on certain words. "Our
she also had a keen sense of the animating value of mutual respect and charity is to be 'cordial' -now
inspiring verbal instruction. She seems to have 'cordial' signifies something that revives, invigo-
regarded the oral instructions she regularly gave to the rates, and warms; such should be the effects of
community, especially to the novices, and the public our love for each other." Mercy was a word of
spiritual reading which she chose for them as very predilection with her. She would point out the
important means of animating the spirit that was advantages of Mercy above Charity. "The Charity
already alive within them. of God would not avail us, if His Mercy did not
Therefore the daily schedule of the Baggot Street come to our assistance. Mercy is more than
community included a period of time in the moruing Charity--for it not only bestows benefits, but it
for "Lecture," before the day's work began. At this receives and pardons again and again---even the
time Catherine gave formal spiritual instructions to the ungrateful. "
community, either by reading from a book of her The Limerick Manuscript, following in part the
choice, by reading from a transcription they had made, wording of the Bermondsey Annals, speaks of
or simply by speaking directly to them, with or with- Catherine's human understanding, and of the animat-
out notes. In addition, she gave regular instruction to ing quality of her voice:
all the postulants and novices during the four years She did not possess worldly accomplishments but
(1831-1835) when she retained for herself the role of she had read much and her manners were most
Mistress of Novices, and she personally guided their pleasing and agreeable. She had an extensive
daily meditations during their retreats prior to recep- knowledge of the human heart and could readily
tion and profession. Although she usually tried to adapt her conversation to the wants of those by
arrange for a priest to be the resident director for the whom she was surrounded. Everything in her she
community's annual August retreat, on at least one rendered subservient to the Divine Honour and
occasion Catherine herself gave this retreat. In a letter her neighbour's good, for she never seemed to
to Frances Warde in early August 1841, she wryly think or care for herself. Her method of reading
refers to her upcoming role: "'Father' McAuley con- was so delightful that all used acknowledge it ren-
ducts the retreat in poor Baggot St" (360). dered quite new to them a subject which perhaps
As the Bermondsey Annals reports, Catherine's they had frequently heard before.
themes for these instructions were those which ani- Not all of Catherine McAuley's instructions were
mated her own spirit, the great themes of the Gospel public or verbal. The eye-witness accounts of her life
derived from Jesus' own life and instructions: are threaded with instances of private accommodation
Her exhortations were most animating and to another's frame of mind and indirect teaching
impressive especially on the duties of humility and through example. The Bermondsey Annals recounts
charity. These were her characteristic virtues, an incident that Clare Moore could have learned only
and on St. Paul's description of charity she loved from the one who experienced Catherine's apology:
to expatiate, most earnestly striving to reduce it to One act of self abasement which occurred within
practise herself, and to induce all under her the last four years of her life ought not to be
charge to do the same. She loved all and sought passed over in silence; it was related with tears by
to do good to all, but the poor and little children the Sister who was the subject of it to a friend.
were her special favourites; these she laboured to She had spoken, as she thought, rather sharply to
instruct, relieve and console in every possible way. her, and a few hours after she went to the Sister
She taught the Sisters to avoid all that might be in and asked her did she remember who had been
the least contrary to charity, even the slightest present at the time. As several had been there, the
remark on manner, natural defects, etc. so that Sister answered she could hardly say, for she had
they should make it a rule never to say anything not noticed which they were, but as our Reverend
unfavourable of each other. She was not content Mother requested her to try and call them to mind
with their avoiding the smallest faults against this and bring them to her, they were summoned, and
favourite virtue of our Blessed Lord, she wished when all assembled our dear Reverend Mother
their whole conduct should evince that this virtue humbly knelt down, and begged her forgiveness
reigned in their hearts .... Her lessons on charity for the manner in which she had spoken to her
and humility being supported by her own unvary- that morning.
ing example necessarily made a deep impression Even on her deathbed Catherine taught her sisters
on the minds of her spiritual children. the necessity of complete charity. For some reason,
The Bermondsey annalist also notes how perhaps associated with his long-standing support of
Catherine used casual occasions to develop ideas that the Irish Sisters of Charity and with what he took to be
were important to the vital spirit of the community. Catherine's competition with them, Dean Walter

11
Meyler, who became parish priest of Saint Andrew's considered most persuasive: the powerful, lasting ani-
in 1833, was, as Clare Augustine Moore puts it, "not mation afforded by human example.'
friendly." Their relationship worsened during their
prolonged chaplaincy controversy. Clare Augustine, Hearing Catherine McAuley Today
who was present in Baggot Street at the time, recounts Writing to Mary Cecilia Marmion on Friday,
the details: November 12, 1841, Mary Vincent Whitty speaks of
One of the first things he did was toforbid the 2nd the special privilege that was hers the night before: "I
Mass on Sundays, which cut off a great resource had the consolation for it is the pleasing though
for the charity, and he tried not to have the melancholy consolation to read the last prayers for her,
Charity Sermon preached in the Parish Church, close her eyes & that mouth from which I have
but the Archbishop decided it was to be so. Many received such instructions."
other trials sprang from the same source .... He In the renewal of spilit and action in which Sisters
then refused [in 1837J to let the Institution have a of Mercy of the Ameli cas and their associates are now
chaplain of its own, proposing to have the duty earnestly engaged, guided by the Direction Statement
peiformed by one of the clergymen attached to St. of the Institute, we are, I believe, called to hear and
Andrew's. Poor Foundress, who foresaw the practice in a more urgent way Catheline's instructions,
inconvenience of such an arrangement, refused to perhaps especially those about comforting and animat-
acquiesce, and he at once put an interdict on the ing.
chapel, so that for some months we daily, and the If we were to think of ourselves as explicitly
young women on days of obligation, went out to called to the deliberate work of comforting the afflict-
Mass. After almost two months, he with much dif- ed:
ficulty permittedFr. Colgan, O.C.C., ...to say Mass • We might, for example, lise each morning deter-
and give Holy Communion on Christmas Day; but mined to search out the most severely afflicted, hid-
as he declared he would not renew the permission den in the folds of each day's encounters, and to
she had to yield, and plenty of inconveniences, offer them real comfort in conscious, tangible ways.
especially as regarded confessions of the school • We might see ourselves as especially called to be
children, we had to endure. comforting advocates of and presences with the
Catheline's most forceful letters are about this afflicted ones whose paths lie outside our daily map
controversy. She complained in writing to John and whose by-ways we must seek out.
Hamilton, Archdeacon of Dublin, and to Dean Meyler • We might examine our conversations, activities, use
himself, from whom she received on December 19, of time, and use of material resources in terms of the
1837 such a painful letter that she says she burned it extent to which they, in fact, give comfort to the
immediately after reading only part of it (Bolster afflicted.
43-44). She suffered greatly from the Dean's intransi- • We might consciously prefer to visit places where
gence and, as she admitted in a letter to Frances people are suffeling, over places for our own plea-
Warde, she struggled to be free of all "bitterness" sure, and would gradually shift the center of our per-
(129). sonal gravity from situations in which we are com-
Yet as Catherine lay dying on November 11,1841, forted to situations crying out for the comforting we
she was visited by a number of priests, including Dean can give.
Meyler. Mary Vincent Whitty, who had entered • We might publicly and systematically defend the
Baggot Street in 1839, was at Catherine's bedside. afflicted against the powers and designs which
Though she may not have realized the full import of afflict them, denouncing those afflictive structures
what she saw and heard, the older members of the and working to correct or remove them.
community who were with her surely did. The next • We might explicitly ask ourselves at the end of each
day Mary Vincent wrote about the scene she had wit- day: "By whose afflicted side did I stand in deliber-
nessed, as Catherine asked Walter Meyler's forgive- ate solidality today, and what did I do to comfort
ness: "She begged Dr. Meyler's pardon yesterday-if her, him, or them?"
she ever did or said anything to displease him-he If we were to think of ourselves as called, precise-
said she ought not to think of that now & promised, I ly, to the profound work of animating human spirits:
will take care & do all I can for your spiritual chil- • We might regard every encounter and action in the
dren-she looked at him so pleased & said, will you- course of our days as directed chiefly to this explicit
then May God help & reward you for it." purpose: to help enkindle and sustain the hope,
In her Rule Catheline had urged her sisters to pre- trust, and love which is the Spirit's live-giving pres-
serve the bonds of union and charity established by ence within all people.
Jesus Chlist, and to extend that Mercy to others. In • We might animate and inspire one another by speak-
the final hours of her life, when giving spirituallec- ing more openly about the Christian realities which
tures was no longer possible for her, she continued to personally animate and inspire us: we might talk
animate her sisters by the means which she had always about these realities with less reticence and plivacy.

12
• We might find, in our relations with co-workers and Letters of Catherine McAuley (Baltimore: Helicon, 1969),
those we serve, sensitive ways to speak of God and and thus only page numbers are given in parentheses.
Jesus (Christ), so as not to let weeks and months go Where the reference is to the edition of Mary Angela
by without giving an account of the hope that is Bolster, RSM, The Correspondence of Catherine McAuley
alive within us, or of our gratefulness for and confi- (Cork and Ross: Sisters of Mercy, 1989), this is noted in the
parentheses.
dence in God's Mercy.
5. In her excellent article, "Towards a Theology of Mercy,"
• We might be, quite plainly, cheerful and cheer- In The MAST [Mercy Association in Scripture and
bestowing, because the "good news" which ani- Theology] Journal 2 (Spring 1992), 1-8, Mary Ann
mates us and can animate others is profoundly Scofield, RSM, provides a fine analysis of the conception of
cheering, even when other "news" is heart-rending. Mercy-doing which must have inspired and directed
• We might regard "religious education," broadly and Catherine McAuley. In the present article, where I focus on
deeply understood, as the quintessential ministry of the language of "comforting," I wish only to offer another
each of us, whatever our job descriptions or loca- way of naming the mercifulness which characterized
tions. Catherine's attitudes and behavior-by using a word she
• We might defend God's living presence in all its vital used more frequently than "merciful" or "mercy." The
human forms, and work against non-life-giving words and concepts Sisters of Mercy use to express our
most fundamental convictions and commitments can, by
practices and systemic death-dealing wherever they very reason of the frequency with which we use them, grow
occur. overly familiar and so lose some of their power to inspire
o We might be ourselves deliberately animated by the
us. This can happen with the word, "mercy," which signi-
practice of Jesus, and explicitly offer his example fies such rich biblical and historical realities. Perhaps
for the animation of others. reflecti~n on "comforting the afflicted" can renew our grasp
If we were to give ourselves to some such focused of certam aspects of the mercifulness which is the founding
personal renewal, would we not re-create the original charism of our Institute.
spirit of our Institute in so vigorous a way that we 6. The Oxford English Dictionary indicates that the current
would be as lively and zealous as Catherine's "first- meanings of the word, "comfort"-as well as of the word,
born" who, as she said, "renew my poor spirit greatly" "animate," to be discussed later-were also the standard
meanings of these words in the early nineteenth century
(226)?
when Catherine McAuley used them.
7. Sallie McFague's Models of God (philadelphia: Fortress
Press, 1987) offers a persuasive interpretation of the modes
Footnotes of God's presence in and toward the world "as mother [par-
1. While I regret certain over-simplifications and general- ent], lover, and friend of the last and least in all creation"
izations in their treatment of women religious, I applaud (91). While McFague does not explicitly name any of her
what Bonnie S. Anderson and judith P. Zinsser have done three models "Comforter," her experimental presentation of
for our knowledge of the history of women in Europe, in these three metaphors of God-to represent God's "cre-
their two-volume A History of Their Own (New York: ative, salvific and sustaining" love, activity and ethic---<:an
Harper and Row, 1988). A comparable work remains to be immensely enrich our understanding of the scriptural pre-
written for women in church history. Towards this end, sentation of the "God of all comfort" who effects and sus-
scholarly research on the life and work of Catherine tains "the consolation of Israel."
McAuley can contribute eventually to a fuller accounting of 8. This eye-witness account is the earliest source of the
nineteenth-century Irish church history, and church history "good cup of tea" tradition, which Mary Austin Carroll, Life
in general. of Catherine McAuley (New York: Sadlier, 1890), later
2. Frequent reference is made in this essay to several early records as a "comfortable cup of tea" (437). Carroll's work
biographical manuscripts and letters about Catherine was first published in 1866.
McAuley written by her earliest associates, as well as to 9. Portions of this essay are taken from two chapters in the
entries in the Annals of certain early foundations. I here book on Catherine McAuley which I am completing for
wish to thank the particular archivists, assistant archivists or publication. The book will contain the texts of early bio-
other sisters for their gracious help to me and to note with graphical manuscripts about Catherine, as well as the text of
respect their fidelity to caring for the documents of our her- Catherine's original manuscript for the first Rule and
itage: Sisters Teresa Green (Bermondsey), Norah Boland Constitutions, together with extensive notes and commen-
(Brisbane), Nessa Cullen (Carlow), Mary Paschal Murray tary on its composition. I distributed the text of the First
(Derry), Mary Magdalena Frisby (Dublin)-who has long Part of the Rule and my end notes on it at the Governing
borne a special responsibility, with great wisdom and solici- Board Meeting of the Federation of the Sisters of Merey of
tude-Mary Pierre O'Connor (Limerick), and Mary the Americas, in Manchester, New Hampshire on June 24,
Celestine (Tullamore). 1989.
3. References to the Rule are to Catherine McAuley's hand-
written manuscript, preserved in the archives of the Sisters
of Mercy, Dublin. Chapter and article (paragraph) numbers
are noted in parentheses, separated by a period.
4. In this essay references to Catherine's letters are general-
ly to the edition of Mary Ignatia Neumann, RSM, The

13
 Catherine McAuley's Original Rule
and Her Understanding of the Order of Mercy
Mary C. Daly, RSM
Catherine McAuley wrote little in a fonnal way direct throughout. She greatly simplifies directions for
about the nature of the Institute she began. Her origi- spiritual instructions and adds explicit reference to
nal rule for the Sisters of Mercy is an adaptation of the teaching a method for assisting at Eucharist. Catherine
Rule of the Congregation of the Presentation of Our changes the period of silence that the Presentation
Blessed Lady written in 1805. 1 To find Catherine's Rule had set aside for the sisters' examen to a time for
understanding of religious life one must reflect on the sisters to instruct the children in making a particu-
changes she made in adapting the Rule of the lar examen, thus giving priority to the ministry rather
Presentation Sisters for the order she founded.' than to the sisters' spiritual exercises. She then
changes the half-hour prescribed by the Presentation
Catherine's Adaptations Rule for "spiritual lecture out of some instructive
Catherine's adaptation of the Presentation Rule book" to a "general instruction adapted to their state
takes three fonns; the insertions of chapters describing and capacity and rendered practically useful by expla-
the particular works of the Sisters of Mercy, a change nation. "4 She omits entirely the detailed directions for
in the ordering of the chapters from the order of the administering the schools.
Presentation Rule, additions and omissions of words,
phrases, sections. Catherine's views and intent are
most clearly expressed in the chapters she herself
composed on the visitation of the sick and the admis-
... wherever a
sion of distressed women of good character. These religious woman presides,
were not part of the Presentation Rule, since the
Presentation Order was devoted to the education of peace and good order are
"poor female children." Catherine's ordering of the
chapters differs from that in the Presentation Rule. She
generally to be found.
may have felt she had more leeway with rearranging
the text in order to describe the type of institute the Article 5 is entirely Catherine's own composition
Sisters of Mercy should be than she did in altering the and witnesses to the value she placed on the instruc-
wording of any section. Evidently the Archbishop of tion of women and to the role she saw women playing
Dublin, Daniel Murray, felt that the rule would be in their spheres of influence.
more readily approved the closer it adhered to an The Sisters shall feel convinced that no work of
already approved rule. 3 Catherine made other lesser charity can be so productive of good to society, or
changes throughout the text which reveal her under- so conducive to the happiness of the Poor as than
standing of what she envisioned for the Sisters of the careful instruction of women, since however
Mercy. whatever be the station they are destined to fill,
This paper will examine Catherine's description of their example and advice will always possess
the works of the Sisters of Mercy, the order in which influence, and wherever a religious woman pre-
she arranged the chapters of the rule and some of the sides, peace and good order are generally to be
additions and deletions she made in the remaining found.'
material. Finally, it will offer reflections on She saw beyond the benefit received by the indi-
Catherine's intent as revealed in these portions of her viduals instructed to the benefit received by society.
rule. The reference to "a religious woman" in the final sen-
tence may indicate Catherine's sense of collaboration
The Work of the Institute and unity with those she served. "Religious woman"
Catherine's own thought is most clearly evident in does not seem to be a title restricted to sisters.
the section of the rule on ministry. Chapters 2 through It is above all in the chapter on the visitation of the
4 deal with the schools, the visitation of the sick and sick that Catherine's own views on the Institute are
the admission of distressed women. The chapter on the evident. It is the longest chapter in the rule having
schools is adapted from the Presentation Rule while eleven articles. The first three lay the theological and
the other two are Catherine's own composition. spiritual foundation for this and indeed every work of
While chapter 2, which was originally united with Mercy, even the Institute itself. The remaining seven
Chapter I, is substantially the same as in the describe in practical terms the manner of the visitation
Presentation Rule, some of the changes made are sig- and give further insight into Catherine's own spirituali-
nificant. Catherine's language is simpler and more ty from whence these insights most evidently flowed.

14
 In this chapter Catherine's language is exuberant aged the Sisters to gratitude and love because they
and lavish in contrast to the reserve she maintains in were aSSisting Christ in his labors. Archbishop Murray
other sections. In reading the chapter, one is struck by changed this to focus attention on the service to Christ
the strength and vitality of Catherine's expression from in the person of the poor. This was Catherine's focus in
the opening proclamation in article I, "Mercy", to the article 1. In article 3 Catherine exhorts the sisters to
conclusion in article 11 where all that has been accom- place full confidence in Christ and his assistance as
plished in the visit is returned to God's own glory, the they labor with him remaining always conscious of the
salvation of the sisters and those whom they have example of his patience and humility. She exhorts
instructed. The text gives the reader the sense that the them to the imitation of Christ, that they may gain "a
author is a prayerful person, one grounded in God, crown of Glory." She concludes with an interesting
skilled in the ministry of caring for the sick, well able insight. Because they are merciful the sisters will gain
to address the interplay of their corporal needs with the title of Children of the Most High. To be merciful
attention to their spiritual needs. The visit is surround- is to be child of God. It is God, the Source of Mercy,
ed by prayer, in preparing for it, in attending to the who begets Mercy.
spiritual wants of the sick and also in completing it. What we see in these three articles is the central
Catherine instructs the sisters to pray that the visit may emphasis in Catherine's understanding and practice of
benefit their own souls as well as the souls of those the works of mercy. Mercy is the path by which one
visited.' follows Jesus. For her he is Mercy given and received.
The sick and dying poor are his. To minister to them is
to minister to him. It is here then that the sisters meet
Christ. Catherine encourages them to this conscious-
Mercy is the path ness of the union of all in Christ. Thus in article 6
by which Catherine cautions the sisters to be recollected as they
pass through the streets, "going forward as if they
one follows Jesus. expected to meet their Divine Redeemer in each poor
habitation, since He has said: 'Where two etc. etc. are
in my name I will be.'"
The chapter opens with a proclamation of Mercy One important awareness contained in these arti-
as the principal path pointed out by Jesus to those who cles is that the sisters labor with Christ, assisting him
are desirous of following him. The language is direct in his labors on behalf of the poor. The works of
and strong. For Catherine, Mercy is everything. It is Mercy are not their works but God's. This conscious-
mercy that through all the ages of the Church has ness is the source of energy and freedom. One relies
moved the faithful to instruct and comfOlt the sick and not on oneself but on God.
dying poor. It is the faithful not simply religious who Crucial in the spiritual journey is the moment
have responded to this call. She gives the reason for when one hands over to God all one's endeavors, real-
their response as simply that in the poor they regarded izing that one's own efforts apart from God have
"the person of our Divine Master. "7 In support of this accomplished and can accomplish nothing. It is the
she cites Matthew 25 as she did in C. I, a. 1. realization that this is God's world, God accomplishes
Catherine continues in part 2 to strengthen the its salvation, that it is God who acts within and
motivation of the sisters to this work of Mercy by cit- through each one in doing all that is good.'
ing our savior's great tenderness for the sick evidenced Thus Catherine enjoyed freedom of spirit in
in his miraculous cures and in the healing power given accomplishing the works of mercy. In tune with God
to the Apostles. Catherine then lists a number of holy in whom she dwelt, she moved forward with works
men and women distinguished for devoting their lives and moved back from them as circumstances dictated.
to "this work of Mercy." Her own excitement is evi- The poor always remained God's poor and though she
dent in the concluding sentence of this article: was called to serve them, their care was basically
"Such bright examples and the great recompense God's affair."
promised must be strong motives for the Sisters of The eight articles which follow describe with
this Holy Institute, to fUlfill with fervor and energy and great sensitivity the manner in which the
delight, every part of this meritorious duty. "8 sisters are to go about the visitation. Catherine's sug-
Absent from the text is any sense of heaviness or gestions are practical. One gets the sense of the
burden. Brightness, fervor, delight and merit take their writer's skill in this ministry," of her familiarity with
place. Such an attitude expresses a reverential quality the condition and ways of the poor," of her balancing
which may be what prompted Catherine to refer to the corporal and spiritual ministration and of knowing the
Institute as holy since it carries out so awesome and connection between them.13 The visit is surrounded by
holy a "duty." Only in this article does Catherine refer prayer in an awareness of the interrelatedness of action
to the Institute as holy. and prayer and of the God who ministers and is minis-
In article 3, Catherine's original wording encour- tered to in both the sick and the server.

15
 One cannot miss the human qualities which emphasizes "instructing in the principal Mysteries of
Catherine encourages in the sisters. Article 5 and 6 Religion" the women admitted to the House of Mercy.
describe the sisters' composure when going through This first article stresses the importance of a return to
the streets as if, as noted above, they expected to meet the Sacraments for those who may have been neglect-
their Divine Redeemer. In the visitation itself. she calls ful and a willing acceptance of the obligations of "the
for great tenderness in their care, for someone who can circumstances in which God has placed them. ""
read aloud well, who can "choose suitable passages Catherine's practical experience comes to the fore
and speak in an easy, soothing impressive manner so in the second article where she speaks with realism of
as not to embarrass or fatigue the poor patient."" preparing the women for suitable employment and fit-
In the rather lengthy article 9, Catherine instructs ting them to positions for which they have been
the sisters to show strongly their concern for the spiri- trained. She notes that "many leave their situations not
tual well being of the sick in order to lead them to so much for want of merit as incapacity to fulfill the
repent. Here her language becomes intense. She wants duties they unwisely engaged in."17 Here again
the sisters to have a passion for the conversion of Catherine shows an understanding and sensitivity to
those lax in the practice of their faith. In cases of spiri- the people she serves.
tual neglect the sisters are "to create alann." In concern for their welfare she cautions against
"They should add the strongest entreaties with evi- remaining too long in the House of Mercy as "it will
dent deep concern, for if our own hearts are not generally be found to be more conducive to their good
affected in vain should we hope to affect theirs, to get them soon into the state and employment by
above all to pray in an audible voice and most which they are to live. "IS Yet in the next article she
earnest emphatic manner, that God may look with speaks of the necessity of allowing the "daughters of
pity on His poor creatures and bring them to reduced tradesmen" to be admitted "on the recommen-
repentance. " dation of a pious orderly woman" and "allowed to
This will, she notes, most likely dispose them for a remain in the House of Mercy until practiced in servi-
good confession." No remote, cool ministration does tude, and entitled to character from the Institution. "I'
Catherine have in mind but rather one in which the Here we again see Catherine's sensitivity and under-
Sisters are actively engaged with the sick and dying standing of two different sets of circumstances, that of
poor in the quest for eternal life. the daughters of urban families falling on hard times
and that of untrained young rural women seeking
employment in the city.
These insights into the employment sought and
Catherine makes clear that the length of time at the House of Mercy are practical and
may well arise out of Catherine's experience as Article
Sisters meet Christ in their 3 on the required "testimonials as to character and dis-
ministry, in the performance tress" certainly does.
All of these prescriptions, for the school, for the
of the works of mercy ... visitation of the sick and dying, for the distressed
women, reveal Catherine as a practical person cen-
tered in Christ who wrote out of her experience in
Her instructions in article 10 for ministry to the serving others, out of her knowledge of human nature
dying show great concern for their welfare. All is to be and her respect for her associates. She responded to a
done to enable the dying person to conclude this life in deep sense of call in commitment to the God for
peace and union with God without anxiety over any whom she trod this path.
unfinished business.
The chapter closes with the instruction on return- Catherine's Order of the Text
ing the work to God in a visit to the Blessed The fact that Catherine made so few changes in
Sacrament. For Catherine ministry sends one to her adaptation of the text of the Presentation Rule
prayer, in gratitude for God's protection, in greater makes all the more remarkable her change in the order
awareness of one's limitations and gifts, and a return in which her rule takes up the various topics concern-
of them to God with the desire that all "may conduce ing religious life. The Presentation Rule opens with a
to His own Glory, the salvation of their souls, and of description of the purpose of the congregation and a
those whom they have instructed." It is interesting to description of its work. Catherine does the same,
note that Catherine considers that the sisters have inserting here her own chapters on the visitation of the
"instructed" the sick, not simply attended their physi- sick and the admission of distressed women. The
cal ailments. For her it is an opportunity for a meeting Presentation Rule then considers the vows, Enclosure
in faith. and the Admission of Postulants, Office and Mental
The chapter on the admission of distressed Prayer, Spiritual Retreat, Confession, Communion and
women, like the chapter on the visitation of the sick, various virtues and practices pertaining to the spiritual

16
life of the religious. Catherine does something differ- of the order. This then takes preeminent place in the
ent which may indicate her understanding of the new- rule and sets the reason for what follows. Seeing the
ness of what she saw coming into existence in the service of the poor as service of and with Christ,
Sisters of Mercy. Catherine placed the two chapters on Catherine takes care to foster this same faith among
the perfection of ordinary actions and the employment the sisters by placing next the chapters on perfection
of time immediately after her description of the work of ordinary actions and employment of time. This
of the Institute. In her description of the visitation of placement preserves a manner of service which
the sick, Catherine makes clear that the Sisters meet enables the members to meet Christ in the poor and
Christ in their ministry, in the performance of the which saves the poor from being simply Objects of
works of mercy, and that here, as co-laborers with and benevolence.
ministers to Christ they grow in sanctity (Le. in her The subsequent chapters on the virtues, spiritual
words, "receive their reward"). exercises and devotion may be seen as fostering the
The religious life she describes is not monasti- minister's growth in Christ. The chapters on the vows
cism. Rather than a removal from their surroundings then complete the description of the Sister of Mercy as
the Sisters of Mercy are sent into the neighborhoods in one who pledges herself to put on Christ in the service
which they live to minister to the needs of others. In of others. A profound sense of union with and growth
order for them to realize the purpose of the order, their in Christ can be seen to result from the ordering.
own sanctification as well as the service of others, it is
necessary that the sisters bring the awareness of faith Ministry
to their doing of the works of Mercy. To foster this Changes that Catherine makes in reference to the
faith consciousness Catherine places the chapter, Of works of mercy remove any sense of burdensomeness
the Perfection of Ordinary Actions, immediately fol- from what she emphasizes is a privileged and meritori-
lowing the chapters on ministry. In an apostolic reli- ous task. Indeed performance of the works of Mercy is
gious life, union with Christ in God must include the a spiritual exercise that removes any necessity for
consciousness of union with him in those served. The adding days of fast to the spiritual practices of the sis-
awareness of God's presence in the ministry both in ters.
those served and those serving is crucial or the sisters Catherine removes from the rule any references to
will miss opportunities for growth in Christ, their reli- those she served which might be sentimental or conde-
gious life will be empty and barren, their ministry scending. She identifies the sisters as "us poor
devoid of the life of the Spirit. Christians". Her spirit of contemplation enabled her to
see both the poor and the members of the Institute as
they are, neither romanticizing the plight of the one
nor exalting the virtue of the other.
The service of the poor The overarching theme of Catherine's ministry to
the poor whether in the schools, the visitation of the
is what called Catherine to sick or the protection of distressed women seems to be
agree to the founding instruction - instruction suiting them to life in the
circumstances that they could realistically expect, to
of the order. life in good standing with the Church, to the practice
of their religion and to their union with God.
In summary, the changes in the texts referring to
Catherine found the means to this consciousness ministry accent the privilege of participating in the
described in the Presentation Rule chapters, Of the works of mercy, minimize the difficulties involved,
Perfection of Ordinary Actions and Of the Employ- avoid romanticism of the poor and emphasize instruc-
ment of Time. She places them following the descrip- tion for life here and hereafter.
tion of the works of the Institute. In doing this she
draws into unity the two purposes of the order, the per- The Vows
fection of the members and the service of others. In her treatment of the vows, Catherine makes sig-
Catherine then groups together the chapters deal- nificant changes from the Presentation Rule not only
ing with interior virtues and those about religious by placing them almost at the end of Part I, but also by
exercises. The Presentation Rule treats these in no spe- her deletions and additions. In general Catherine's
cial order. After these occur two chapters on the devo- changes in the sections on the vows soften the asceti-
tions proper to the Institute followed by the chapters cal focus on mortification or abnegation found in the
on the vows and on enclosure. Presentation Rule. She also deletes any phrases which
Through the order which Catherine gives to the seem to emphasize the authority of the superior or
chapters of the rule she indicates what is important for make that authority arbitrary or dominating. She like-
an apostolic religious congregation. The service of the wise omits phrases which might seem to reduce the
poor is what called Catherine to agree to the founding dignity of the human spirit through unnecessary subju-

17
gation. Catherine put together a rule for a non-monastic,
Catherine had a non-monastic concept of obedi- apostolic religious congregation. A rule for an apos-
ence. The superior did not hold the place of spiritual tolic institute dedicated to the works of mercy might
mother of the community in the same sense that an have been achieved through a flexible understanding
abbess did. She did not function as spiritual director of the chapter on enclosure, through the placement of
for the sisters. Nor did the surrender of one's will to this section in a non prominent part at the end of Part I
God mean the handing over of all judgment and deci- or even by following Daniel Murray's suggestion and
sion-making to the superior. In carrying out the works omitting this chapter. However Catherine's sense of
of mercy, the sisters had to make judgments and deci- the different type of religious group moved her to
sions. Assuredly Catherine's experience as a laywom- make a more thorough adaptation writing a rule more
an, gathering with other women for the service of the expressive of a life lived in dedication to the service of
poor, led her to articulate a way of life and a theology olhers outside the structures of monastic religious life.
of obedience that would direct energy to building By her succinct description of the work proper to
community among the sisters and to fostering the ser- the Order in article 2 of chapter I, Catherine highlights
vice of the poor. and strengthens the sense of ministry as the reason for
While Catherine called for a "separation from the the gathering of women as Sisters of Mercy. Her vivid
world" and a religious demeanor in her sisters in the exhortations in chapter 3 on the visitation of the sick
chapter on chastity, this did not mean the rigorous give further emphasis and Clarity to the service of
denying of the human spirit. By omitting any such mercy as "the principal path pointed out by Jesus
proscriptions, she emphasizes rather the strength of Christ to those who are desirous of following him."
virlue of the Sisters arising from the interior life, the Catherine is able to convey in her rule what she had
faith vision of life in Christ, rather than an avoidance lived for so many years; the apostolic service of the
of occasions of sin. The Sisters of Mercy must take poor had shaped her life in conformity to Christ.
prudent risks because for the sake of Christ they are Catherine also has a sense of authority and of the
called to meet and serve the poor in their own circum- role of the superior that is more suited to an order
stances. devoted to service. The role of the superior is to coor-
dinate the activities and life of the Institute for service.
The Deportment of the Sisters The superior does not replace the sisters as sole maker
The changes Catherine makes in the Presentation of decisions or judgments. She is not the spiritual
Rule in regard to the behavior of the sisters express director of the order nor is she to be a figure com-
her view that the sisters be and be perceived as human manding awe and external ceremonies of reverence.
persons with genuine feelings. She usually omits any
wording that would reduce the simple, natural dignity
of the sisters. This is true in her treatment of the vows, Catherine values the flexibility
in her description of the demeanor of the sisters, in the
detailed instructions for the moving exhortation to needed for ministry.
conversion of life for the sick. In other places the
insertion or deletion of a word supports Catherine's
warm view of human nature. She exhorted the sisters Catherine desires that the sisters relate to authority
in the visitation of the sick to act with what is certainly in a loving and respectful manner. She wants them to
passion. She tells them "They should add the strongest relate to each other in the same way with no stiffness
entreaties with evident deep concern, for if our own or rigidity. Their affection for each other should be
hearts are not affected in vain should we hope to affect genuine. Their behavior both in the convent and on the
theirs." She did not seem to fear passion as much as streets should also show that same ease and cheerful-
apathy and stiffness. ness. They do not act as if travel outside the convent
endangers their virtue. Their behavior should rather
Summary and Conclusion command respect and in tum be respectful of the sen-
We see that although Catherine made extensive sitivities of the poor." Neither did Catherine prize
use of the Presentation Rule of 1805 as the basis for rigid schedules and prescriptions. Where these appear
her own, through the changes she made she conveys in the Presentation Rule Catherine omits them.
her idea of the nature of this new Order of Mercy and Other than the Office of the Blessed Virgin Mary
the spirituality for its members. We have considered and mental prayer the rule gives no prescribed prayer
how this was done in the sections she herself com- nor does it even detail the minimum amount of time
posed, through her rearrangement of the order of the for mental prayer. This is a marked change from the
chapters, and in the omissions and changes in the Presentation Rule which called for an hour and a quar-
wording of various articles, particularly those dealing ter of mental prayer daily as well as other prayers
with authority, the ministry, the vows, the manners of recited in common, all in addition to the Office of the
the sisters and their relation to each other. Blessed Virgin. Catherine values the flexibility needed

18
for ministry. Perhaps as a woman whose prayer life the rule through her respect and trust of human nature,
was formed before her novitiate, she found the prayers in her vision of the blessing and happiness that could
prescribed in the Presentation Rule an imposition. She belong to others through their life in Christ. Her cen-
did not impose her devotions on the Order. teredness in Christ gave her a sensitivity to others
Catherine had an inclusive sense regarding the expressed in the prescriptions for carrying out the
works of the Institute. Although advised to perpetuate works of mercy and in the descriptions of relations
her work by founding a new Institute, Catherine did among the sisters and with their superiors.
not seem to feel that this work was the property of Catherine wrote out of her experience of her own
religious alone. She notes that it is "the faithful" who service of the poor, of the opening of the House on
are inspired to instruct and comfort the sick and dying Baggot Street and of working and living with other
poor and emphasizes her solidarity with them by women associated with her in the works of mercy, her
adding "us to "poor Christians,"
II insight into the spiritual and religious life gleaned
The spirituality she expresses and recommends is from her reading and her contacts with spiritual guides
clearly and strongly focused on Jesus Christ, on his among the Jesuits and Carmelites of Dublin and her
love and compassion for the poor, in devotion to his novitiate at Georges Hill. The additions, deletions and
passion and to the Eucharist, and in her passion that reordering of the Presentation Rule are the result of
others be brought into relationship with Christ. 2! her reflections on the life to which God had called her
in the service of the poor and on her commitment to
pursue that call in the Institute of the Sisters of Mercy,
the new thing she perceived God was doing.
The spirit of Catherine's rule The spirit of Catherine's rule continues today to
continues today to challenge challenge the Sisters of Mercy. Her call to Mercy as
the principal path wherby one follows Christ, her call
the Sisters of Mercy. to recognize the unity of humanity in Christ and there-
fore to respect the dignity of others whether those
ministered to or companions in the institute find
It is his love and compassion for the sick and the echoes in the 1991 Institute Direction Statement. It
poor that motivates her, his suffering and death that calls for Sisters of Mercy to commit themselves to act
sustains her. The spirituality she expresses in the rule in solidarity with the economically poor, with women
stems from a union with Christ such that the Sister of and children, with the multi-cultural reality of their
Mercy both ministers with Christ and finds him in own identity. To act as did Catherine members of the
those to whom she ministers. Her love for Christ Institute must grow in that contemplative faith which
underlies her ministry, and explains her concern for Catherine brought to her living and then indeed they
instructing the children, the distressed women, the sick will be "animated by the Gospel and Catherine
and the dying in the practice of their religion. McAuley'S passion for the poor." This calls for "con-
In placing the chapters on the perfection of ordi- tinual conversion in ... lifestyle and ministries" and
nary actions and the employment of time following for the deeper continual conversion of heart that must
those on the ministry Catherine relates integrally the precede all."
aspects of action and contemplation in a manner prop-
er to an apostolic institute. The sisters "perform their
actions well when they keep themselves always in the
Presence of God"" and attend to the manner in which Footnotes
they work. The chapters, taken largely from the 1. Cf. M. Raphael Consedine, P.B.V.M. Listening Journey:
Presentation Rule, foster a faith-filled contemplative A Study of the Spirit and Ideals of Nano Nagle and The
presence to the work at hand combined with a natural Presentation Sisters. (Victoria, Australia: Presentation
cheerful behavior that would "show a recollected Sisters), 1983, p. 114-116 on the revision of the
mind. "23 This contemplative element in Catherine's Presentation Rule after the death of Nano Nagle and its final
spirituality is key in the life of an apostolic institute. affirmation by Rome in 1805. It was this Rule that
Her contemplative recognition of Christ and his Catherine McAuley adapted for the Sisters of Mercy.
gifts in others leaves her open and sensitive to the dig- 2. The relevant texts for this are: (1 )"In the Beginning" The
nity of the poor she served as well as to the sisters who Rule of the Sisters of Mercy Handwritten by the Foundress,
Catherine McAuley, 1833. Dublin, Ireland, Photostat copy,
lived and ministered with her. This perception of the
1967. This photostat copy shows Catherine's text and the
presence of Christ with the sisters in their journeys as corrections made by Archbishop Daniel Murray. (2)Rules
they walked the streets and visited the poor enabled and Constitutions of the Institute of the Religious Sisterhood
her with confidence to compose a rule that would of the Presentation of the Ever Blessed Virgin Mary, estab-
enable the sisters to meet the needs of others outside lished in the city of Cork, for the Charitable Instruction of
the cloisters. Poor Girls, (Dublin: M.H. Gill and Son. 1881.) This is the
Her love for Christ in his humanity is expressed in edition of the Presentation Rule that was approved in 1805.

19
 1

(3)Mary C. Sullivan, RSM, editor. A Critical Edition of The with pity on His poor creatures and bring them to repen-
Original Rule of the Sisters of Mercy as written by tance.
Catherine McAuley (1778·1841) and corrected by Daniel 11. A. 7 giving practical advice on reading, the tone of
Murray (1768·1852) and The Texts of Certain Prayers of voice, etc.
Catherine McAuley. Edited with Notes. Draft/selections. 12. A. 5 where she indicates the kind of shops "where the
Unpublished version. 1989. The notes in this edition point poor are generally known."
out the changes made in the text of the Presentation Rule by 13. A. 8 on attending to the distress of the sick "since we
Catherine as well as the emendations made by Archbishop are most disposed to receive advice and instruction from
Murray. This study will make reflection on Catherine's those who evince compassion for us."
understanding of the Institute she founded more accessible. 14. C. 3, a. 7 and 8.
3. Angela Bolster, RSM, Positio Super Virtutibus: 15. It is intriguing to ponder Catherine's earlier experiences
Documentary Study for the Canonization Process of the at the death bed of those close to her and her own search as
Servant of God, Catherine McAuley, Founder of the a young adult for an understanding and appreciation for her
Congregation of Sisters of Mercy, 1778 . 1841. Vol. I. own religious identity with her evident deep concern for the
Rome: 1985, p. 211. repentance, instruction in the faith and confession of the
4. Presentation Rule, C. 2, a. 7, a. 8; Rule of the Sisters of dying.
Mercy, C. 2, a. 4. 16. C. 4, a. 1.
5. C. 2. a. 5. Catherine opened the House of Mercy in 1827, 17. C. 4, a. 2.
two years prior to the lifting of the Penal Laws in Ireland. 18. Ibid.
One of the purposes of these laws was to keep Irish 19. C. 4, a. 3.
Catholics uneducated. This section may be the closest 20. C. 3, a. 5. The sisters are advised in charity to curtail
Catherine approaches to what we would call today systemic "looking about."
change. 21. In Chapter 1, Article 2, Catherine explicitly recom-
6. We have echoes here of the observation made in the mends Jesus Christ to the sisters adding his name to the
Bermondsey Manuscript that ministry sends us to prayer Presentation Rule reference to "their Divine Master." She
and prayer to ministry. Letter of Catherine McAuley, ed. by then refers to Matthew 25, "he would consider as done to
Mary Ignatia Neumann, RSM, (Baltimore, MD: Helicon, Himself whatever should be done to them."
1969), p. 389. 22. C. 5, a. 5.
7.C.3,a.1. 23. C. 6, a. 2.
8. C. 3, a. 2. 24. Direction Statement from the 1st Chapter of the Institute
9. Cf. Is. 26. of the Sisters of Mercy of the Americas, August 1991.
10. See a. 9, "They should pray ... that God might look

Questions for Reflection

1. Sheila Carney raises a series of questions in the conclusion of her article. How would you respond to them?

2. Mary Sullivan chases the words "animate" and "comfort" to research in Catherine McAuley's writings. How
does Catherine's sense of "comfort" and "animate" alter, challenge, support your experience of ministering in
Mercy?

3. How is transforming consciousness a part of your ministry of Mercy?

4. How can Catherine's appreciation of the Mystery of Christ aid in fostering an "animating" spirit of mercy?

5. Is there some particular word of Catherine which speaks to you now? How do you experience this?

6. In the founding of the Institute at Buffalo, there seemed to be an immediate response to "Catherine's passion
for the poor." Are there other energy points of our tradition which we as community experience today? What
are they?

7. In your experience of discernment for ministry, have you been inspired by any of our traditional texts?
Which ones? What was this experience like?

20
 Transforming Consciousness - A Work of Mercy
Marilyn King, RSM
A few years ago I received a collection of greeting and who crush the needy . ...
cards on which were reproduced some of the calligra- You shall be castforth into Harmon, says
phies from our original Mercy documents. One of the Lord . ..
them, which I saved for a profession greeting, was a (You who) offer a sacrifice of thanksgiving of that
rather cramped copying of Isaiah 58: which is leavened (bread that involves extra
Is not this the fast that I choose; work) and proclaim freewill offerings . ..
to loose the bonds of wickedness, You did not return to me, says the Lord.
to undo the thongs of the yoke, Therefore thus I will do to you, 0 Israel.
to let the oppressed go free, (Amos 4: 1-12, passim)
and to break every yoke? Furthermore, the Babylonian Exile served not only
Is it not to share your bread with the hungry, to purify the nation from its lapses in the exercise of
and bring the homeless poor into your home; justice and mercy towards one another, but also pro-
when you see the naked, to cover them, vided opportunity to retrieve all the sabbaths it had
and not to hide yourselffrom your own flesh? squandered with empty-hearted worship. RecaIJ the
Then shall your light breakforth like the dawn . .. word of God to Jeremiah: "God took into exile in
(vv.6-8) Babylon those who escaped from the sword ... to ful-
Certainly this text must have inspired our early fill the word of the Lord by the mouth of Jeremiah,
Sisters with these works of mercy begin commis- until the land had enjoyed its sabbaths." (2 Ch. 36.
sioned by the Lord Yahweh. These are the works of 20f)
mercy which Catherine called "the business of our
lives" in the Bermondsey Manuscript.
In reading further on in the text of Isaiah, howev-
er, I noticed that the Lord Yahweh speaks of a second But, still I ask, how have
kind of work that would be pleasing: we carried out the
If you turn back your foot from the sabbath,
from doing your pleasure on my holy day, other request of God -
and call the sabbath a delight
and the holy day of the Lord honorable;
the keeping of the sabbath,
if you honor it, not going your own ways the work of non-work?
or seeking your own pleasure, or talking idly;
then you shall take delight in the Lord,
and I will make you ride upon the heights These musings on the prophetic texts led me to
of the earth. (vv.13-14) consider our whole tradition of works of mercy.
I wondered if the keeping of the sabbath was also Sharing bread with the hungry and sheltering the
a work of mercy - a kind of work of doing no work. homeless poor and clothing those we see naked cer-
Certainly Jesus made a connection between the tainly have been part of our congregation's way of
two kinds of works of mercy by choosing deliberately, channeling God's mercy to God's people. Story upon
it seems, to perform healings on the sabbath, not just story come to mind both from our foundation days in
to defy the laws of the holy day certainly, but to bring Ireland and from our own regional histories. We have
to full color the reason for the sabbath: to recognize responded to the expressed word about the sort of fast
through non-work the One who is the source of all that pleases Yahweh, and we continue to do so.
human doing and to celebrate the fundamental right to But, still I ask, how have we carried out the other
be free from any bondage-labor. In other words, Jesus request of God - the keeping of the sabbath, the work
"worked" on the sabbath to set the record straight of non-work? It doesn't seem to me that this has been
about who it is that works when we work. as predominant and plainly a characteristic of us as a
Two recurring issues seem to crop up in the mes- congregation. This, of course, is not to say that our
sages of many of the prophets which are reminiscent activities for justice and our works of mercy have not
of these two ways of doing mercy: to live justly and to come from a heart founded on God. We arc but chan-
worship rightly. Both are aspects of the one covenant nels of the mercy of God which has been lavished on
which was central to Jewish identity: treat one another us. Catherine McAuley reminded us of the Center out
as oneself because all are part of the family of the one of which we work in her memorable text:
God; and remember who is the Parent of the whole Now our center is God from Whom all our actions
family. Woe to those who do not follow this law: should spring as from their source, and no exteri-
Hear this word, you . .. who oppress the poor or action should separate us from Him.!

21
'But has our identity as an "apostolic congregation," congregation, and invigorating observation and
our historical breakthrough as "the walking Sisters," research into present-day culture. Research, publica-
our negative early experience of the Bermondsey tions, workshops, chapters on these criteria resulted in
experiment caused us to shy away from claiming sab- the redesign of a whole way of life for thousands of
bath-keeping as one of our characteristic works, as religious. The gospel provided the fundamental inspi-
part of our charism? ration to the renewal and the contemporary culture
These kinds of questions led me further. Can the gave the context in which the renewal was to be lived
charism of a congregation change or does it just devel- out. The charism specified the particular way each
op in time as variations on a theme? Can a call to also congregation would live the gospel in today's world.
refrain from doing business be an invitation to Sisters For the purposes of this article, the charism factor in
of Mercy to help heal the fragmenting busyness and renewal of religious life will now be explored.
bum-out pace of today's culture? My exploration into
this question about the nature of the Mercy charism Charism and Charisms
and its possible development into new expressions One of those new understandings about our
which develop less familiar works of mercy led me to deposit of faith which has gained acceptance since
the reflection which follows. Vatican II is that of Christ as the Ur-Sacrament. All
our traditional seven sacraments can be understood
Part I. properly only as they relate to Christ, the Sacrament of
God. For example, the ordained priesthood is given its
The Development of Charism proper perspective in relation to the priesthood of the
It took about a century for John Henry Newman's faithful whose priesthood, in tum, is rooted in the one
treatise, An Essay on the Development of Christian priesthood of Christ. The symbols of all the sacra-
Doctrine, to enter the mainstream of theological dis- ments are relative to the one fundamental visible
course. Resistance to the notion that doctrine could expression of God in the incarnate Christ. Can we par-
develop came from theologians who held to the tenet allel this insight into the single base of all sacramen-
that revelation was closed "with the death of the last tality with our understanding of the charism of a reli-
apostle." How could statements of faith develop if all gious congregation by speaking of an Ur-charism in
that was revealed by God was spoken perfectly in which all charisms are rooted and from which thcy
Jesus, the Word? Wouldn't development imply that develop and find appropriatc expression?
something deeper or even different could be said abcut
our creed? Even today there is occasional evidence of The Original Charism
squeamish in the magisterium over proposals which "Charism" is grace, gift. The fundamental gift to
are aimed at rethinking certain moral stands which rest us is life with the revelation given us about life that it
their case on "unchanging natural law. " There is reluc- is the life-breath of God. At its root charism is a crys-
tance to accept certain philosophical systems as proper tallization of the life of God in God's own creatures.
vehicles to re-speak the "eternal truths" about the Now, pre-eminent among God's children is Jesus, the
Trinity of the person of Christ or the sacraments or Christ. In the teaching and the very person of Jesus is
social justice. There is wariness of some Eastern forms the clearest embodiment of the divine charism of life.
of prayer which put human knowing into question and This gift of life in Jesus was to be handed on,
favor a "don't-know" mind as being closer to what being generative by nature. Like a crystal, Jesus
really is than carefully honed and rationally systematic caught the light of God's life and then reflected it to
theological verities. whatever turned toward it and received it. Thus, we
There certainly is just cause for these monitums. are told, that the final action of Jesus' earthiy life was
Still, a new openness toward the actual development to "hand over his spirit" (John 19:30). The rituals of
of doctrine now exists in the Catholic church. Could his risen life include a breathing on his disciples in a
this new insight be applicable also to the development gesture of the conferring of the Spirit (John 20:22).
of the charism of a religious congregation? Jesus was the perfect vessel of the Ur-charism, the
original gift of God's Spirit given at creation in
The Charism of a promise and brought to maturity in his life, death, res-
Religious Congregation urrection and ascension. This primary charism he
Is there any member of a religious congregation delivered to all who would be there to catch its light.
today who cannot quote from the passage of Perfectae
Caritatis which gives the criteria for renewal: the Founding Char ism
gospel, the charism of the founder, and the signs of the The history of Christianity is the story of the peo-
times. Such light and energy were generated from ple who caught the Spirit of Jesus and reflected in the
these guidelines - renewed study of the Scriptures, world a facet of his life. The human reflection of the
enlightening investigation into the primary sources Spirit of God has been greatly varied in brilliance,
and surrounding influences of the founder's religious tone, configuration, and focus because the original

22
light energy, which is infinitely beyond even laser tion asked by the family patriarch in Fiddler on the
intensity, is the unfathomable, inexhaustible life of Roo/when his children tested the limits ofltis family's
God. tradition. "On the one hand," he reflected, there is the
Periodically, a gem in the human lineage is fash- fact that these were his children, continuations of his
ioned in such a way that it reflects in a particularly life, and so what they did was part of him carried on in
intense, original, attractive, and timely way the time - no matter how far removed their behavior
Original Gift. For us as Sisters of Mercy, Catherine seemed to be from the accepted way of doing things.
was one of those gems. She embodied an aspect of But "on the other hand," they challenged the bound-
God's life incarnated in Jesus which we identify as aries of his religious identity, as though a new gene
Mercy. Catherine reflected that facet of God in Jesus had been introduced into the family blood line. Should
with such clarity and energy that others were drawn to they be disowned even for health reasons? Such was
her light and themselves caught and reflected it to oth- his dilemma.
ers. This is the way our community was born and In religious congregations similar questions arise. ,
Catherine named its founder. This ability to catch the How far can we adapt before we are unfaithful to our
Spirit of Jesus and hand it on to others is her "found- charism? Can we Sisters of Mercy go beyond "the
ing charism." peculiar characteristic of the congregation: that is, the
most assiduous application to the education of poor
Living Charism girls, the visitation of the sick, and the protection of
Charism is generative by definition. Thus, the poor women of good character" to devote ourselves to
charism of a founder continues to live in the persons educating the middle class, assume executive positions
who gather around the founder, receive and, in tum, in large health facilities, direct retreats for unchurched
reflect his/her spirit. As the features of parents are seekers? The answer has for the most part been a
found on the faces and in the mannerisms of their chil- resounding "Yes, of course." The founding charism
dren, so that particular way that the Spirit of God is continues in the living charism with many new varia-
lived out in the founder can be detected in the living tions.
charism of the founder's family as it continues on from
generation to generation.
From time to time the family comes together for a
reunion and the members of the clan remember the ... there can be a new moment
stories of their parents and grandparents as far back as which nudges a
the communal memory can go. The spirit of the family
is traced often by some enterprising member and a tree congregation forward toward
is drawn and photos are gathered and resemblances are
rediscovered. The genes of the ancestors are passed on
an evolution of
from one generation to the next in a wonderful array the founding charism.
of variations on a theme.
However, it sometimes happens that some mem-
ber of the family doesn't look like anyone or has But a question remains. Is there a boundary even
behaved in such a way that the inevitable question to adaptation of the founding charism? Can a member
arises, "Where did he come from?" or "Where did she or a movement within a congregation introduce some
ever learn to act that way?" The living charism version the original charism which, as it were, does
includes from time to time the new, the surprising, the not pass through the crystal of the founding charism
puzzling as the original and revered characteristics of and is, therefore, truly a new founding charism? The
the family seem to take a tum. case of Mother Teresa of Calcutta is one example of
Similarly, the charism of a religious congregation this eventuality. She felt that what God gave her was a
resides in a privileged way in the life of the founder. gift for others that was different from the charism of
But is also is carried on by the members of the family her original congregation. And so she left that commu-
generated by the founder, with all the variations of the nity behind and began something new.
founder's charism. Some of these variations are so Still, can there emerge in a congregation a new
minor they almost seem to be imitations. Some are expression of the founding charism which really does
more creative, either because of the cut of the gem go beyond the intention or imagination of the founder
reflecting the light or the atmosphere in which the and still be in continuity with the founding charism? I
light is refracted and received by others. And some are believe so, just as there can be development in the
so unusual that the question arises: "Does this one doctrine of our Catholic faith. Sometimes a member of
belong to our family?" a congregation may be made in such a way that the
reflected light of the founder's charism is absorbed on
Evolving Charism a radically new level of consciousness. Sometimes the
"How far can I bend before I break?" is the ques- atmosphere of the times is so diffusive that the light of

23
the founder is mostly scattered and lost upon the envi- come into being and continue to wreak such suffering
rons and for the founding light to be transmitted a new on the world and society? It is the arena of how reality
medium must be tried. I would call this variety of is perceived, the arena of awareness or consciousness.
charism - which is linked to that of the founding Thi s arena is akin to the second kind of fasting
charism but is also new - an "evolving charism." Yahweh calls for. It involves the work of sabbath-
Could it not be that our attempts to revision Mercy keeping, the work of contemplative awareness.
or re-image religious life are responses to the emer-
gence of this particular charism? As the original
charism of Jesus' Spirit remains the source of all
Part II.
charisms in the church, the founding charism contin- Transformation of Consciousness
ues to be the inspiration for a congregation. But there as a Work of Mercy
can be a new moment which nudges a congregation Now when they hear this they were cut to the
forward toward an evolution of the founding chari sm. heart, and said to Peter and the rest of the apos-
In our own Mercy community some of these new tles, "Brethren, what shall we do?" And Peter said
configurations are seen in those who have been drawn to them, "Repent, and be baptized everyone of you
to respond to one of the world's great cries, the cry of in the name of Jesus Christ for the forgiveness of
Mother Earth. These members of the congregation feel your sins." (Acts 2:371)
called to live out their vocation to Mercy by engaging The unleashed power of the atom has changed
in a new focus of life, one which lives out the conse- everything save our modes of thinking and we thus
quences of a choice to respect the material resources drift toward unparalleled catastrophe. (Albert
of creation. There are those who have been given the Einstein)
gift of artistic expression and believe that their art is
an avenue of Mercy which touches and heals the This commitment will impel us to . . . call our-
human spirit. There are those who are called to a life selves to continual conversion in our lifestyle and
of non-violence. Their work of mercy is to ~ non-vio- ministries. (Institute Direction Statement)
lent and, as much as possible, to affect their spheres of The first century of the Christian era and our own
influence with that same spirit. century are each marked by a sense of urgency and an
Certainly, these three examples of doing mercy are accompanying call for conversion, as signaled by the
traceable to Catherine McAuley's dedication to above quotations. For the Jews it was to recognize
respond to those in need. But there is a new dimension Jesus as Christ and Lord and to take on a life ofloving
to these works of mercy and it is hard to imagine that as he had loved. For us in the twentieth century and as
Catherine would have thought to include ecological a new Institute it may be less clear what to change to,
living, artistic expression and a commitment to non- though it is equally imperative a call as that issues by
violence in her listing of the "peculiar characteristics Peter. Change our ways of thinking or die. That is the
of the congregation." way Einstein's admonition sounds to us, doesn't it?
Change our hearts so we may live. That is the way our
Three Arenas for Doing Mercy Direction Statement sounds, doesn't it?
Catherine's arena for doing mercy was primarily
wherever she saw unmet needs of those who called The New Age
forth in her the spiritual and corporal works of mercy: As we approach the year 2000 the voices of the
the homeless, the hungry, the sick and dying, the "Age of Aquarius," regarded a decade or so ago as
unprotected, the uneducated. She also delved into "fringy," are being taken much more seriously. We
what I describe as a second arena of doing mercy, one read and hear about the New Age, the Third Wave, the
which has come into focus in more recent years both 4th Dimension, the third millenium, the paradigm
in the congregation and in the church as a whole. This shift. Some of these tenns are found in pop magazines
is the arena of systems and structures which permit or sub-culture videos, some in straight news reporting,
and cause homelessness, hunger, unnecessary sick- and some in scholarly books and essays. Wherever
ness, and the like. Those who address the causes of they arise, more and more we are sensing that some-
poverty and injustice in attempting to change the sys- thing new is definitely on the horizon and it needs to
tem which is the perpetrator involve themselves in be taken seriously.
politics and social refonn in order to relieve the suffer- One compelling analysis of the movement towards
ing of so many people caught in the unjust structures. the new age is in a rather unknown work by the
There is a third arena of doing mercy, one which, Gennan philosopher, Jean Gebser (1905-1973).' His
while not a replacement or substitute for the other two, description of the stages of human consciousness is, I
is a ground for each. This is an arena which, to use the believe, enlightening and pertinent to this discussion
gem analogy, goes to the atomic level of the stone's of the evolution of the Mercy charism in the arena of
structure. It addresses the question of why the systems consciousness transfonnation. For this reason a skele-
of society are unjust. How is it that unjust systems tal overview of Gebser's thought now follows.

24
 The Stages of Human Consciousness attained full flower in the so-called Age of
According to Gebser, the human race has passed Enlightenment, signaled by Descartes' "cogito, ergo
through four stages of consciousness and is on the sum." With the firm establishment of the ego as a
brink of a fifth. They are the archaic, the magical, the thinking entity and the referent for all other reality, the
mythical, the mental, and the yet-to-be-named. In each human person was able to regard all that which is
stage time, space, ego, and relation of the self to the "non-I" as separate from the "I." Unlike the undiffer-
universe are regarded uniquely. For example, in the entiated consciousness of the archaic self, the rational
archaic stage, the human person, just emerged from consciousness perceives the universe as separate and
purely animal consciousness, has a pervading sense of measurable and divisible and categorizable. At this
oneness with the world outside the individual self. The stage time became clock time which measures and
archaic consciousness is without a sense of time, divides into past, present, and future. Three dimen-
space, or individual ego much like the animal is, but sions enter into the world of art, giving the viewer a
without being guided solely by instinct; there is an sense of the "out there."
awareness of a certain inner freedom which is essen- In our society today, voices are lamenting that an
tial to humanity. over-emphasis on rational consciousness has brought
about the death knell of this stage.' We are today in a
decadent phase in which the achievements of rational
consciousness are showing their shadow side, to the
Most of the illnesses of our age point of the possibility of total destruction of the plan-
... come ironically from a et. Conceptual time which has been so beneficial in
helping us record history and develop the sciences of
perceived lack of time physics and astronomy, to cite a few examples, has
become "the enemy." Most of the illnesses of our age,
which we name" stress." which is renown for its advances over communicable
diseases and the marvels of microsurgery, come ironi-
cally from a perceived lack of time which we name
The second stage of consciousness, the magical, "stress." Our ability to distinguish and objectify, which
emerged when the human person took another step, has brought so many new insights into the make-up of
the realization that s/he, though still at one with both our material and our psychological worlds, has
nature, was a part of a whole - somewhat as a child brought us to a point of being threatened by break-
views his/her existence. In this stage there is wonder at down. The authors of Habits of the Heart' call this sit-
the powers of nature which can be entered into for uation a result of our American "culture of separa-
benefit or harm. There is recognition that there is tion," which affects every aspect of our lives and soci-
something other than oneself, greater than oneself, ety, from TV programming to specialization and
though the ego is still so undeveloped that it is more departmentalization in our universities.
accurate to say there still is no sense of the individual And thus, for better or for worse, we are at the end
"I." Space is perceived in a two-dimensional fashion, of one era and on the brink of something new in the
as reflected in the art of this era. Time is not measured evolution of consciousness. We are facing a fifth stage
quantitatively yet, but qualitatively, in cycles of day which, while not negating the preceding stages, rela-
and night, spring and winter, new moon and old moon. tivizes their positions in the history of development in
But there still is no sense of past, present, future - no human consciousness. The leading characteristic of
historical sense. this stage is integration. It is a spiritual stage. In this
Psychic life emerges in the third stage, simultane- new consciousness space moves into a fourth dimen-
ously with the recognition of the "ego of the soul" and sion, called also "non-mension," an integration of the
the "other" as distinct form the ego. At this mythical three dimensions which our mental consciousness
stage religion, the act of relating to a higher power thought was all that was there. Artists like Picasso and
(whether it be simply a numinous energy or a super- scientists like Einstein were prophets of this non-men-
person), is possible because something distinct outside sion. In the fifth stage the human person will be "time-
the self can be imagined. Hence, the formulation of free," free from time because of an over-riding aware-
myths come with this stage; they are a vehicle of pro- ness of the fullness of the present moment. This is the
jection of the inner self to a greater world. Time is still mystical stage in which the ego is at one with all that
devoid of our modern sense of past, present, and is, as in the archaic stage, but with the important dif-
future in this stage, and space is still experienced as ference that it is acutely conscious that it is, so acutely
flat. The human person senses that s/he is circum- that the ego can be said to disappear into pure con-
scribed by space from which s/he cannot be freed by sciousness.
his/her own power. If it is true that "what has failed at every level -
The stage of consciousness which predominates from the society of nations to the national society to
today is characterized as "mental" or "rational." It the local community to the family - is integration'"

25
and if it is true that this failure has brought human vidual, getting to the root of the craving for profit and
society to a crisis which threatens catastrophic power and dominion over goods and other persons.
destruction, then what is needed now and is an urgent Systemic change, therefore, is futile without conver-
cry is not a new system of some sort which is born sion of heart, without changing our pattern of seeing,
from our rational approach to things, but a new way of without a transfonnation of consciousness. Surely, this
thinking. is the insight of the members of the First Institute
Chapter as proclaimed in the call to continual conver-
The Call to Transformation of Consciousness sion in our Direction Statement.
St. Paul wrote to the Romans: "Be transfonned by A decision to give oneself to the kind of aware-
the renewing of your mind" (12:2). And in ness in which the self is perceived as part of a whole,
Philippians: "In your minds you must be the same as united with all being in the One Being, is a key to sus-
Christ Jesus" (2:5). In Christian tenns, then, it can be tainable and just systemic refonnation. Just as we are
argued that the fifth stage of human consciousness all personally affected by injustices and violations of
comes in Baptism when in Christ a person is no longer human rights wherever they occur, so too, an effort to
just him/herself, but is in Christ Jesus. Baptism makes live in hannony with the immediate environment of
us a part of God, and as such, part of all that is. Thus, our self, our neighbor and nature will restore a whole-
the integration which is the hallmark of the new con- ness to our world. The enormity of the task of sys-
sciousness is achieved through this new life in Christ. temic transfonnation can be matched by the power of
In Christ a person goes beyond the limitations of time each converted heart. If the old paradigm is threaten-
and space and lives connected with all creation at the ing to kill us, perhaps a change of mind from exclu-
deepest center of being. sively mental consciousness to one which frames real-
ity in a new integrating way will bring us forward into
Shifting to a New Consciousness the next millenium and enable us to live in the knowl-
What is new, then, in the call to the new con- edge that "each is in all and all is in each" (plotinus).
sciousness on this brink of the third millenium?
Whereas this way of viewing reality is the result of
Christian conversion and the expressed experience of
mystics, it must be admitted that it hasn't been the .. . nothing terrorizes us so
over-riding pattern of consciousness which shapes much as a call to change our
how the human race as a whole views the world today.
I believe the newness lies in a call to the whole of way of thinking.
humanity to transfonn its way of thinking, an evolu-
tion as radical as the shifts from the archaic to the
magical to the mythical to the mental. Admittedly, nothing terrorizes us so much as a call
In our Western society today we seem to assume to change our way of thinking. The researchers of
that each being is not a part of a whole, but apart from Habits of the Heart, for example, summarizing their
all else. This frame of reference, or paradigm, has analysis of the American scene and the paralysis
been called, among other things, Cartesian conscious- detected in American society in the face of moving
ness. This mindset places each individual ego at the into a new future, described this fear in this way:
center of the world and positions all else as object out What we fear above all, and what keeps the new
there. This kind of seeing opens the door to the regard world powerless to be born, is that if we give up
of all reality outside of the individual self as fair game our dream of private success for a more genuinely
for manipulative positioning in the orbit around the integrated societal community, we will be aban-
center-self. How else, when this consciousness degen- doning our separation and individuation, collaps-
erates to its worse, is it possible to wage war on oth- ing into dependence and tyranny.'
ers, pollute the earth, tolerate hunger and homeless- And yet, according to these same authors, the way
ness in the world, engage in cut-throat competition, out (or the way forward) is integration, transfonnation
murder priests and their housekeepers, or just play of consciousness in this direction:
avoidance games with the person next door? Only if What we find hard to see is that it is the extreme
the "other" is not me, is not my self would this be con- fragmentation of the modern world that really
ceivable. This way of thinking, I believe, is at the root threatens our individuation; that what is best in
of the crises confronting us today. our separation and individuation, our sense of
This dark side of mental consciousness has dignity and autonomy as persons, requires a new
enmeshed us in structural sin in businesses, multina- integration if it is to be sustained.
tional enterprises, national policies, and the like. The notion of a transition to a new level of social
Structural sin is simply the conglomerate of sinful, 1- integration, a newly vital social ecology, may also
centered conduct. If this is so, the path to overcome be resisted as absurdly utopian, as a project to
structural sin begins with the conversion of the indi- create a pe1[ect society. But the transformation of

26
 which we speak is both necessary and modest. daily were spent in "religious exercises." Could it be
Without it, indeed, there may be very little future that in our earliest rhythm of life there was a balance
to think about at all. B between work and attention to the spiritual dimension
But the future is not all gloomy. Today there are of life just in the allotment of time? Admittedly, this
evidences that a major change of consciousness is kind of counting hours and separation of work and
occurring. Perhaps the cataclysmic threat we are fac- prayer into categories can imply a false dichotomy
ing from nuclear weapons and enviromnental catastro- and, in fact, is evidence of a rational consciousness at
phe is the very pressure we need to shift an accepted work! Nonetheless, the fact remains that a significant
paradigm and to alter our consciousness so that it portion of the day was given over to prayer during the
functions on a whole new level. By recognizing the founding period of our congregation.
deep connectedness of all beings, by acknowledging Whether or not a schedule change guarantees a
that there is a common source for the life in all of us better balance between work and prayer, I would
and in all that is, we have sure hope of survival. imagine a contemplative style of Mercy life in the new
Developing this consciousness promises continued age would allow more time for "just being" and "non-
life. As our assumptions change, our values will doing" than the widely accepted American standard of
change, our behavior will change and our society will a 40+ hour week work schedule permits. Simply put,
change. As the paradigm shifts and the mystical the nurturing of contemplative awareness call for more
becomes the rule rather than the exception, we will sabbath time.
find a way to live in peace together, in harmony with
and with respect towards natural creation, using grate-
fully only what we need for our sustenance and seeing
the glory of God in that person next door. "We are not what we do"
is a truism heard these days.
Doing Mercy in the New Age
If ever there were a time for the charism of a com-
munity to evolve it is now. At this time of major tran- This shift in schedule nccessarily pares down our
sition survival questions have arisen. Can we continue work time. And this, in tum, challenges the work ethic
to exist? What needs to die so that something new can . we say so often is killing not only our bodies, but also
be born in us? In what ways can we as a group of our true self-awareness. "We are not what we do" is a
women committed to the transcendent and as pro- truism heard these days. There is nothing as effective
fessed "specialists" in a merciful response to the needs in driving home that truth than choosing to actually do
of the world, find new expressions of our life as we less. Those who have been forced to work less because
move into the fifth stage of human consciousness? A of sickness can tell us how strong is the link our cul-
few sketches of what Mercy may look like in the new ture makes between who we are and how much we are
age follow. worth, and what we do and how much we accomplish.
This illusion of our age is umnasked in sabbath rest.
Priority of Contemplation One of the marks of contemplative awareness is
It is nearly obvious that in a life characterized by an experiential knowledge of the unity of all God's
mystical consciousness time and space would be creation in God. This sense of solidarity which comes
devoted to contemplation. The new consciousness in contemplation directly touches into the original
does not just happen, particularly at the early stages charism of the Sisters of Mercy: "The blessing of unity
when it struggles to wrest itself from the old way of still dwells amongst us .... This is the spirit of the
thinking. Although conversion is pure gift, it does Order." A contemplative consciousness cultivates an
need to be cultivated, supported, and willed. awareness of the interdependence of all individuals
It is this feature of the priority of contemplation and nations. This experience of solidarity reverses the
which might challenge most directly a congregation destructive forces which lead to structural sin and cre-
founded to do works of mercy. We Sisters of Mercy ates a path to peace. Such a work of mercy, this con-
are known for our active ministry. We are not a group templative living!
of contemplative nuns! But suppose it is true that the
future survival of the world hinges on a new way of Simple Living
thinking characterized as mystical and that the root of As mentioned above, a life with a priority given to
human suffering today, suffering which mercy seeks to contemplation has a consequence the reduction of
alleviate, is faulty consciousness. Then is it not radi- work time. This, in tum, automatically places one in a
cally consistent with our founding charism to foster a lower income bracket; and this, in a more positive
way of life which holds contemplation as a priority? light, is an invitation to live in material simplicity.
What would this mean on a practical level? We Actually, the two contemplation and simple living go
might take a cue from the original horarium of the hand in hand. It is the common experience of the con-
Sisters of Mercy in which about four and a half hours templative to realize that "to have" is secondary to "to

27
be." Further, some ways of having even prevent one Spirit of God, which is our consciousness, is creative,
from deeply and joyfully living. giving, loving. Union with that Spirit urges us to simi-
Simple living is more than just a consequence of a larly bring about new life, heal, reconcile, enlighten
choice to put job in a secondary place in one's life. It is wherever there is dying, suffering, division, darkness.
in itself a work of mercy. Is it not true that the stan- Thus the living charism of mercy particularizes the
dard of living of the First World is one of the chief Ur-charism of Life. Yet our work as Sisters of Mercy
causes of the sub-standard living of the rest of the is so much more than bread winning and being with the
world? Doesn't that mean, then, that a way of life working class or even communicating the Spirit of
which chooses to live with less is one in which the God to others.
Quaker axiom is realized: "Live simply so others may One of the punishments of the original sin related
simply live." in the early chapters of Genesis was that work would
Furthermore, as solidarity is the path to peace, become distasteful and onerous. A new creation, then,
then being in some material need is a very real way of gives promise of a transformed meaning of work. Our
helping the needy. Traditionally we Sisters of Mercy American philosophy of work is based on a system
have been the providers for the needy. This arena of which rewards ambition and plays on our fears of los-
engaging in direct ministry through the works of ing. This system of rewards and punishments is a con-
mercy is laudable, certainly needed, and biblically temporary enfleshment of the Genesis curse. It fits
inspired. But perhaps living on the other end of the right in with the fourth stage of consciousness. With a
giving dyad may also be a work of mercy. mystical consciousness, however, the system simply is
ineffective, for gaining and losing have no meaning in
this stage. If then, the fifth stage of consciousness
assumes' a dominant position, the meaning of work
Another face of material will be transformed in the process. To quote Habits of
the Heart again:
simplicity is living with Reducing the inordinate rewards of ambition and
practical respect for the our inordinate fears of ending up as losers would
offer the possibility of a great change in the mean-
goods of the earth. ing of work in our society and all that would go
with such a change. To make a real difference,
such a shift in rewards would have to be a part of
Another face of material simplicity is living with a reappropriation of the idea of vocation or call-
practical respect for the goods of the earth. Doing ing, a return in a new way to the idea of work as a
without, using only what is needed, recycling all the contribution to the good of all and not merely as a
ways we know about which will help save our planet means to one's own advancement.'
and save us in the process are also invitations to do Just by working with a transformed consciousness
mercy correlative to living contemplatively. More than we could bring to the world of work a whole new spir-
ever we are called to be merciful to Mother Earth, to it of joy and meaning and generativity. .
let the land rest and regenerate according to the laws
of nature. Conclusion
These are just a few examples of what Mercy
Ministry in a New Light might look like when it engages in the work of trans-
Our Original Rule spoke of our engagement in the forming consciousness. Certainly other areas in our
duties of Martha and Mary in such a way that the one life would be affected by a conversion to this new con-
would help and not hinder the other. We are an active sciousness - the focus and style of our personal and
community devoted to the Lord and so ministry is part communal prayer, the quality of our community life,
of our founding charism, so central to it that it should the transparency of our interpersonal relationships, the
be a continued feature in a refounding expression of clarity of our communications, the configuration of
our charism. But there may be some new approaches our governance structures.
to our work in the new age beyond just reducing the This conversion is not something which is to come
amount of time devoted to work. in the future, but it is in process among us right now.
As St. James reminds us, working and eating go Still, I believe, it is coming now to a clearer focus and
together. In order to "be" we need to be nourished and greater intensity than in the past.
in order to have food we need to work for it. But In Advent of 1991 our Institute Leadership team
working is also a very real way that we can identify wrote to us about this invitation to a transfiguring
with most people who are in the ordinary working vision we have all received by our birth and by our
class. Having a regular job has a way of keeping our baptism:
feet in the real world. Work goes hand in hand with a Perhaps this is what Christmas is about: a gift-
contemplative awareness as does simple living. The invitation to each of us to "cross over" from our

28
 accustomed ways of seeing into the new and dif- 3. His thought is summarized and commented on by Hugo
ferent perspective of that little child who came to Enomiya-Lasalle in Living in the New Consciousness
us poor, unguarded andfull of hope. (Boston: Shambala, 1989).
Our prayeljul wish for each of you is that the hope 4. Apparently, in Eastern cultures the mental stage, devel-
that Jesus brought may fill your heart with joy, oped in India a thousand years before its appearance in
the West with Plato's world of ideas, did not decline
peace and love, and your mind with clarity of into over-rationalism as it has in the West. This is the
vision for thefuture. opinion of Begser.
I join my prayer with theirs. 5. Robert Bellah, et a!. (Berkeley: University of California
Press, 1988).
6. Bellah, p. 285.
Footnotes 7. Bellah, p. 286.
1. Retreat Instructions, p. 154. 8. Ibid.
2. The term "founder" is being used in this article as a gen- 9. Bellah, pp. 287-88.
der inclusive word.

Contributors
Sheila Carney, RSM, (Pittsburgh) holds a Marilyn King, RSM, (Burlingame) received
Master of Divinity from Saint Vincent Seminary her Ph.D. from the Graduate Theological Union
in Latrobe, Pennsylvania, where she taught fol- in Berkeley, having studied previously at St.
lowing the completion of her degree. She has Paul University in Ottawa, Canada. Her disser-
previously published in the Biblical Theology tation was on Thomas Merton. Currently she is
Bulletin and The Downside Review, and con- living in The Laura, an intercongregational
tributed to LCWR's Claiming Our Truth, community which combines active ministry
Reflections on Identity by United States Women with contemplative living. She serves as
Religious. Sheila currently ministers as presi- Director of Religious Education for a rural
dent of the Pittsburgh regional community. parish in St. Francis, Kentucky.

Mary Sullivan RSM, (Rochester), is Professor Prudence M. Croke, RSM, (Providence) is

of Language and Literature at Rochester Institute professor of Religious Studies at Salve Regina
of Technology. She has a Ph.D. in English from University where she teaches systematic theolo-
the University of Notre Dame and an M.Th. gy and scripture. Prudence received her doctor-
from the University of London, and has recently ate from Boston University School of Theology.
published articles on Catherine McAuley's read- She has taught in the Diocesan Institute of Lay
ings and writings in Recusant History (1990) Ministry, in secondary and elementary schools;
and the Irish Theological Quarterly (1991). in Belize, Central America; and was among the
original four sisters who brought Mercy to
Honduras.
Mary C. Daly, RSM, (Connecticut) has served
in the administration of her regional community
as president and councilor. She has served on Anne McLay, RSM, is from Brisbane,
various committees both Federation and Union. Australia. She has a Ph.D. in History. Her pub-
Presently Mary is dividing her time between the lished writings cover aspects of Australian Itisto-
Pastoral Ministry Program of Saint Joseph ry, Mercy history and Constitutions, and femi-
College, West Hartford and Mercy Center, nism.
Madison, Connecticut.

29
 Book Review:
Where Can We Find Her?
Searchingfor Women's Identity in the New Church
Edited by Marie-Eloise Rosenblatt, RSM • Reviewed by Prudence M. Croke, RSM
Within the covers of this book we can fmd her: the applies the rhetorical and literary category of "voice" to
accomplished feminist scholar and theologian, lay and church documents, specifically to the bishops' pastoral
religious, and the women for whom they speak. These on women. In her essay "Let the Women Speak" she
authors include among them seven Sisters of Mercy. questions who is speaking, to whom, why, and how.
Their theological reflection on women's concerns She exposes the process and style of the pastoral as
emerges from a variety of disciplines: scripture, philos- defective. To effect a change of heart in the entire
ophy, ethics, sociology, education, history, spirituality, church, Moran recommends collaborative learning and
literature, and linguistics. the inclusion of women's reflection in the process. The
Authors in Part I search for women's identity in "voice" in a pastoral on women should speak of wom-
scripture; in Part II, for women's identity in society; in en's images and experience of God, their prayer and
Part III, for women's identity in the church. Editor spirituality, and their concerns, contends Moran. True
Marie-Eloise Rosenblatt in Part IV suggests several partnership in the mystery of redemption will then
fonnats for a series of group discussions on each of the model the desired transfonnation in church and society.
chapters. For each essay she includes insightful discus-
sion questions which point to future directions and pos-
sibilities.
. .. women conceptualize
Women in Scripture the moral life and
Scripture scholar Dianne Bergant, CSA, in the lead
essay fashions a new biblical anthropology. From an resolve moral dilemmas
exegesis of the creation narratives in Genesis she differently than men.
explores the themes of human dignity in virtue of
image/likeness, the equality of the man and woman,
their responsibility as stewards, and their relationship Elizabeth McMillen, RSM, asserts that women's
as partoers. For Bergant reflection on the biblical texts "Voices Speak Out of Fertile Silence." From deep with-
in the light of experience demands that we strive to in, women conceptualize the moral life and resolve
achieve collaboration, cooperation, compassion, jus- moral dilemmas differently from men. Women speak
tice, and mutuality. from personal experience; they resonate with family
In an analysis of the New Testament story of the and society and struggle for the good of other women
hemorrhaging woman (Mk. 5:24-34; Mt. 9:20-22; Lk. besides themselves. Women consider not only moral
8:43-48), Karen A. Barta unveils the healing power of nonns but also motivations, limitations, and possibili-
feminine initiative and the crippling effects of paternal- ties. McMillan critiques church leaders for not moving
ism. She contrasts Jesus' treatment of women as per- Closer to alienated voices. She challenges leaders to
sons and hearers of the word with the devastation include women scholars, especially philosophers and
wreaked upon women by a patriarchal church structure theologians, in the moral development of church teach-
and various church documents. ing.
Marie-Eloise Rosenblatt, RSM, biblicist and leader Historical theologian Dolores L. Greeley, RSM,
in feminist spirituality, challenges a sexist interpreta- exposes the moral evil of patriarchy as it exists
tion of scripture in her essay, "Agent or Icon .... " She throughout the world and in the church. Patriarchy as a
fonnulates a theological anthropology of women which social system is a power structure in which men control
embraces the whole life span. With concern for wom- ownership, decision-making and principles of interpre-
en's nature, vocation and mission, Rosenblatt empha- tation. From experience garnered in educational trav-
sizes women's discipleship with Jesus and leadership in els, Greeley in "Patriarchy: A Global Reality"
the community of faith over the Eve-Mary-Bride triad describes the plight and struggle of women in Pakistan,
of images. The expansive embrace of this chapter India, Africa, and Southeast Asia. She considers the
empowers all women who follow Christ to act as education of women throughout the world as critical to
agents of their own destiny in the church. the fonnation of a just world society. For full liberation
in church and society the work of consciousness raising
Women in Society must continue.
In the second section Barbara Moran, RSM, Focusing on more spiritual needs, Marilyn J.

30
Gustin urges the development of the interior, mystical sibility and interdependence as congregations of sisters
qualities of women and men. The person docile to the opened and operated institutions of education, health
Holy Spirit Gustin calls "The Receptive Partner," one care, and social service. Women religious assumed
who is cooperative and courageous in response. She leadership and pioneer roles in the development of the
offers the heart and the cup as symbols of receptivity. American Catholic church. Ruffing believes the shared
The heart becomes the abode of the divine presence life of grace in Christianity suggests the contemporary
which vivifies the whole person. Similarly, the cup need for a transformation of structures and attitudes
receives liquid, which later overflows to one who which support the current rhetoric of partnership.
drinks. In receiving and overflowing, heart and cup In an excellent article on "Women Deaconesses:
symbolize feminine and masculine qualities, both of Historical and Contemporary Explorations," Ann
which are needed to prevent distortion in church and Marie Caron, RSM, uncovers the liturgical and non-
society. liturgical functions, the ordained and unordained status
that women deacons experienced in the history of the
Women in the Church church. While the American bishops recommend a
In a penetrating essay in Part III Maryanne study of the "installation" of women deacons, Caron
Stevens, RSM, queries, "How Shall Our Church asserts that contemporary pastoral needs justify the
Teach?" She commends the bishops for consulting the "ordination" of women to the diaconate. In the spirit of
laity before writing their pastorals on militarism, capi- Vatican II which based ecclesial ministry in baptism,
talism, and sexism. With Paulo Freire's theory of edu- Caron advocates the ordination to the priesthood of
cation as her model, Stevens demonstrates the success- women and men, married and single. The Spirit who
es and failures of the first draft of "Partners in the inspired the twelve apostles to create the diaconate
Mystery of Redemption." The inclusion of women's might be breathing in this direction.
voices offers a positive element. The bishops' predilec- This collection of essays deserves wide readership
tion for references to the bible and tradition, both among the Mercy community and others interested in a
fraught with the sexism of a patriarchal history, con- just society. Each well researched and well written
tributed to the failure of the first draft. Stevens advo- chapter provides the background for an honest
cates Freire's model of education which replaces the appraisal of women's position today. Each charts the
"banking" method of education with one which devel- course for a future more faithful to the mind of Christ
ops critical and creative thinkers and leads peoples to and his treatment of women. Extended bibliographies
liberation for the sake of the kingdom. She recom- from leading feminist writers provide helpful sugges-
mends the bishops incorporate maternal, life-giving tions for further reading. The book would make an
qualities in their teaching. excellent gift for a friend or for a group to share.
With a view toward greater mutuality and shared
power among men and women in the Catholic church, * * * * *
Janet Ruffing, RSM, recalls the progress already Where Can We Find Her? Searching for Women's
achieved. In "Recovering a History of Partnership: Identity in the New Church. Edited by Marie-Eloise
American Sisters in the Nineteenth Century" Ruffing Rosenblatt, RSM. New York: Paulist, 1991. Pp. iv +
delineates various types and degrees of shared respon- 166. $12.95.

31
 Book Review:
Sisters ofMercy Spirituality in America 1843-1900
By Kathleen Healy, RSM • Reviewed by Anne McLay, RSM
Reading some of the multitudinous entries in • a conviction that Mercy has no limits - in type
Kathleen Healy's collection from nineteenth century of work, in devotedness to task, in openness to
Mercy documents, I was truly moved by the words of all of any race or creed;
these 'valiant women.' They wrote as they criss- • a very simple and human quality, shown in their
crossed America - to give service wherever they joyfulness, their 'good-cheer' and 'innocent
were needed, ordinary sisters and outstanding mirth', their sensitivity to others even in little
foundresses, nineteenth century martyrs labouring things; the 'holy and tender ftiendship for those
under extreme difficulties - many times, unto death. united by spiritual kinship.'
In the midst of all their activity, they had left evidence One might protest that such an anthology would
of a deeply meaningful and often extraordinarily beau- be composed to illustrate certain predetermined char-
tiful inner life; of a life lived together with much acteristics of Mercy spirituality. But Kathleen Healy's
human warmth, community, and ftiendship. research has been too exhaustive in scope for that. The
I had begun to peruse the book in my own three types of source materials are varied and intimate; the
months' long American Mercy Odyssey, including the number of extracts large; their distribution geographi-
MAST meeting in Pittsburgh which had focussed on cally wide; their historical ambit fascinating and
Catherine McAuley. I had just ended a long period of diverse. The anthology provides a good object lesson
research into Mercy history in Western Australia, and concerning primary sources to the aspiring historian; a
was about to begin another in South Australia. My feet valuable resource for the student of spirituality; a
were now following the steps of some of these Mercy heart-warming and challenging set of Mercy docu-
women in North and South America. The question of ments for any person following the way of compas-
Mercy spirituality had become uppermost in my mind. sion.
Is there a Mercy spirituality? Kathleen Healy con- The editor's fundamental premise is that spirituali-
tends that her sources clearly reveal that a Mercy spiti- ty is based on and revealed by lived experience and
tuality is identifiable. The poem "The Sister of Mercy" reflection on that experience. This volume in the series
which she had made her frontispiece is chosen well. 'Sources of American Spirituality' amply illustrates
Devotion to the person of Jesus and his passion; the lived Mercy experience. Kathleen Healy's running
empty ebony cross symbolizing the Sister of Mercy's commentary provides some pointers for our reflection.
own identification with Jesus in his suffering; the If I have any criticism, it is that there are no indi-
recognition that her cloister is 'the alley of the poor'; cations of what today's student, especially those com-
the light of her putity and the mysticism of her com- ing from the standpoint of feminist or of creation spiri-
passionate love; her witnessing to Mercy as an essen- tuality, might judge as negative characteristics of late
tial quality of God: these are characteristics of nine- nineteenth century Mercy spirituality (denial of world,
teenth century Mercy life and ethos wherever encoun- perfectionism, masculinity, and so on). Perhaps the
tered. hardening into such negative traits belongs to a later
Kathleen Healy's collection fills out these charac- historical period.
teristics of Mercy spirituality and adds others:
• a conviction that human development is funda- * * * * *
Sisters of Mercy Spirituality in America 1843-1900
mental to religious growth - as evidenced in the
care taken to find the work most fitted to the Kathleen Healy, RSM (ed). Paulist Press, Mahwah, NJ
capabilities and needs of each Sister; in the 1992,393 pp. $24.95
strong streak of practicality (both Orestes
Brownson and a prisoner at Sing Sing comment-
ed on this); in the great love of teaching;
• a trust in Divine Providence - seen in their con-
fidence in each other's gifts, even the very
young; in their gratitude for what was received;
• a devotion to Mary and to the Blessed Sacrament
(Sister Collette O'Connor of Baltimore, in charge
of a Military Hospital during the Civil War,
always prayed for a few moments before the
Blessed Sacrament before making a serious deci-
sion);

32
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