DOCSLIB.ORG

Mary Ward Books 17.1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mary Ward Books 17.1 Mary Ward Reference Books available at Loreto Province Archives Brodrick, James SJ "Mary Ward Foundress of the IBVM 1951 Brodrick, James SJ "Mary Ward and her Institute in America" 1945 Burke, Christine IBVM "A Wisdom Figure from Our Past" ca1985 Burke, Christine E., 'Freedom Justice and Sincerity", 2009 Byrne, Lavinia ibvm "Mary Ward, A Pilgrim Finds Her Way" Cain, James R. "The Influence of the Cloister on the Apostolate of Congregations of Religious Women",1965 - Chap 1 B4 Mary Ward and the English Ladies Cameron, Jennifer ibvm "A Dangerous Innovator, Mary Ward (1585-1645) Cameron, Jennifer (Regina) IBVM "Mary Ward a Woman of the Reformation Period" 1996 Chambers, Mary Catharine Elizabeth IBVM "The Life of Mary Ward" in 2 volumes 1882, Burns & Coudenhove, Ida "Mary Ward: An Historical Romance", 1939 Courson, La Comtesse de "Life of Mary Ward" , Office of the Irish Messenger, Dublin 1949 Deignan, Aisling and Logue, Pauline compiled "Painting the Heartscape, A Celebration of the Spirituality of Mary Ward" 2002 (chapter by Margaret Mary Flynn) Dunphy, T.L. CSSR, "A Valiant Woman, Mary Ward", Ave Maria Press 1936 Daly, Sr. Therese IBVM "Deepest Longings - Mary Ward's Ignatian Way" Jesuit Publications, Dirmeier, Ursula "In der Gegenwart Gottes, Marie Wards Spiritualitat", (German) Fischer, Dr. P. Pius O.S.B., Kellerer, Verlag Max, "Mary Ward Foundress of the Institute of the B.V. Mary (1585-1645), Munich Grewing, M. Loyola IBVM "The Nature and End of the Institute according to the Will of the Foundress" trans Sr. Bernadette Ganne 1976 Grisar, Joseph SJ "Mary Ward" (from the "Month") Grisar, Joseph "Maria Ward auf dem Weg zu einem neuen Frauentum" 1953 (German) Grisar, Josef SJ "Maria Wards Institut vor Romischen Knogregationen (1616-1630), Rome 1966 Gutberlet, Dr. M. Helena "Maria Ward Grunderin Des Institutes Der Allerseligsten Junfrau 1885- Hicks, Leo "Mary Ward's Great Enterprise" Institute of the Blessed Virgin Mary ed."The Heart and Mind of Mary Ward" , Pub. Anthony Kirkus, Sister Gregory "Mary Ward" CJ, booklet, 2006 Kirkus, Sr. M. Gregory "Mary Ward: A Woman's Courage in Adversity" Leitner, Jacob "Geschichte der englisilschen Fraulein und ihrer Institute", 1869 (German) Littlehales, Margaret Mary IBVM "Mary Ward A Woman for All Seasons", C.T.S. London 1974 Littlehales, Margaret Mary IBVM "Mary Ward Woman Beyond Compare"1966 York Littlehales, Margaret M. IBVM "Mary Ward (1585-1645) Foundress of the Institute of the Blessed Littlehales, Margaret Mary IBVM and Taylor Sands, Mary & Co."Mary Ward for the very little Littlehales, Margaret Mary IBVM "The Wedge of Gold" A Life of Mary Ward, 1955 Herald Printers Littlehales, Margaret Mary IBVM"Mary Ward Pilgrim and Mystic", Burns & Oats 1998 Loyola, M. IBVM "Mary Ward Foundress of the Institute of the IBVM", CTS London 1922 McClory, Robert ,"Faithful Dissenters, Stories of Men and Women Who Loved and Changed the Church" 2000 - Chap 4 Mary Ward, No Ordinary Woman Nigg, Walter "Mary Ward eine Frau Gibt Nicht Auf", 1983 (German) O'Connor, M. Margarita, "That Incomparable Woman", Palm Publishers Montreal 1962 O'Doherty, M. Oliver IBVM "Mary Ward" , Sheed and Wards 1959 O'Donohoe, S. Damien IBVM "Mary Ward and the Ignatian Ideal of a Superior" Orchard, M. Emmamuel IBVM ed."Till God Will, Mary Ward Through Her Writings" Orchard, Emmanuel, IBVM (Gillian Orchard) "Mary Ward Once and Future Foundress" CTS 1985 and 1987 revised ed. Vario Press Parker, M. Pauline IBVM "The Spirit of Mary Ward" , Polyglot 1945 & 1963 Peters, Henriette "Mary Ward Ihre Personlichkeit und ihr Institut" 1991 (German) Peters, Henriette IBVM"Mary Ward A World in Contemplation" , Gracewing Fowler Wright Books, 1991, Translated from German by Helen Butterworth Philip, M. IBVM "Three Centuries of Apostolic Work" CTS London 1939 Philip, M. IBVM "Companions of Mary Ward" Burns, Oaks and Washbourne 1939 Poyntz, Mary and Wigmore, Winifred "A Briefe Relation" ca1646 Rubatscher, Maria V. "The Life of Mary Ward" translated by M. Salome IBVM 1927 Rubatscher, Maria Veronika "Maria Ward, Ein kleines Buch von einer grossen Frau", pub. 1927 Salome, M. IBVM "Mary Ward a Foundress of the 17th Century" , 1901 York Stabler, Heather "No Ordinary Woman" (for children) , Coorparoo 1985 Scheele, Dr. Paul-Werner "Auf, ihm entgegen! Angela Merici Mary Ward M. Theresia Steele, William, 'Mary Ward - another English Saint?' in "The Venerable" 1985 Thuong, Nguoi Phu Nu Phi "Mary Ward" (Vietnamese) Wallace, Elizabeth "The Singing Heart", Canada 1954 Walsh, M. Agnes IBVM & Ryan, Sr. Celestine IBVM "Yours Ever Marie Ward Charism and Just Soul" Wetter, Immolata "Mary Ward's Apostolic Vocation", 1972 Wetter, M. Immolata IBVM "Mary Ward's Prayer" 1974 Wetter, M. Immolata IBVM "Mary Ward in her own words", Rome 1999 Wetter, Immolata IBVM,"Mary Ward" German edition, Patloch 1985 Wetter, M. Immolata "Sonderabdruck as den stemmen der zeit, 'Maria Ward' (German) Wetter, M. Immolata "Mary Ward Foundress of the Institutum Beatae Mariae Virginis (English Ladies) trans. M. Bernadette Ganne, 1995 Wetter, M. Immolata, "Maria Ward - Vertrauen auf de Stunde Gottes" Wetter, M. Immolata "Mary Ward Under the Shadow of the Inquisition", Introduction by M. Winkler, Dr. Maria Theodolinde "Maria Ward und das Institut der Englischen Fraulein in Bayern", Wright, Mary "Mary Ward's Institute, The Struggle for Identity", 1997 Wright, Mary "Mary Wards Institut Das Ringen um Identitat" (German), 1997 Prayers - Sayings Mary Ward, Go Close to Him!, CJ/IBVM Publication 2008 Institute of the Blessed Virgin Mary ed., "The Mind and Maxims of Mary Ward", Burns & Oates, "A Soul Wholly God's" They Are But Women, An Account of the Life of Mary Ward and the Work of the Institute of the Blessed Virgin Mary founded by Her. A Member of the Institute B.V.M., Catholic Truth Society, "Mary Ward Foundress IBVM" published in Ballarat 1923 "Maria Ward Grunderin des Institutes Beatae Mariae Virginis" (German) "Mary Ward Speaks", 1953 "Maxims of Mary Ward" "Maxims of Our Mother Mary Ward IBVM", Ballarat 1904 Maria Ward's der Gtifterin des Institutes der Englischen Fraulein, Leben und Wirken von der Bersasser der Erzahlungen, des Briefters Ottmar, der Liebe und des Frenzes Agnes und Sophhia, 'Maria Ward e il suo Istituto secondo I testi orginali' 'Maria Ward Hat Geholfen!' Maria Ward und ihr Institut, 1957 Journey into Freedom Essays in honour of the 4th Centenary of Mary Ward's birth "The Way 'Mary Ward and History of the Institue" (unpub.).
Load more

Recommended publications
  • Mary Ward's English Institute: the Apostolate As Self-Affirmation?
    Mary Ward’s English Institute: The Apostolate as Self-Affirmation? Laurence Lux-Sterritt To cite this version: Laurence Lux-Sterritt. Mary Ward’s English Institute: The Apostolate as Self-Affirmation?. Recusant History, London : Catholic Record Society, 2006, 28 (2), pp. 192-208. hal-01060821 HAL Id: hal-01060821 https://hal.archives-ouvertes.fr/hal-01060821 Submitted on 5 Sep 2014 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. MARY WARD’S ENGLISH INSTITUTE: THE APOSTOLATE AS SELF-AFFIRMATION? Laurence LUX-STERRITT LERMA (E. A. 853), Aix-Marseille Université Mary Ward (1585-1645) is known as the foundress of the Institute of the Blessed Virgin Mary, an Order of women which continues to educate thousands of girls around the world. During the first decades of the seventeenth-century, her foundation was a religious venture which aimed to transform the Catholic mission of recovery into one that catered for women as well as men. It maintained clandestine satellites on English soil and opened colleges on the Continent, in towns such as St Omer (1611), Liège (1616), Cologne and Trier (1620-1), Rome (1622), Naples and Perugia (1623), Munich and Vienna (1627) and Pressburg and Prague (1628).
    [Show full text]
  • Journeying with Mary Ward Phase Four 1631
    Journeying With Mary Ward Phase Four 1631- 1645 The third journey to Rome After Mary Ward‟s imprisonment in the Anger Convent, she was informed by an unknown source that she was to go to Rome. This journey to Rome was imposed on her by the “Tribunal of Faith”. The conditions imposed on her by the Holy Office were the following. The journey had to be at her own expense, in the company of a deputy chosen by Dean Golla. The time of the journey was stipulated too, as her arrival in Rome had been determined. Also her Institute in Munich had to produce bail, the amount of which had to be decided by Nuncio Carefa. Mary Wrote a petition to the pope asking for same mitigation of the conditions imposed on her journey to Rome. The demands from the Holy Office were lifted – apart from the bail. In spite of her ill health, it was also her personal wish to under take this journey. She hoped that by talking to the Pope, she would be able to clarify her desperate plight. After ten years of fruitless negotiation and appeal to the pope and Cardinals, being ordered to Rome as a prisoner of the inquisition caused great suffering to Mary Ward. Mary set out on this journey in the late autumn of 1631. She had to break journey at Bologna for two months waiting for a letter testifying that the traveler came from countries uncontaminated by the plague. For fear of the epidemic entrance to the Papal States was prohibited.
    [Show full text]
  • Bumping Into Mary Ward …
    Bumping into Mary Ward … Bumping into Jesus … Last week in conversation with Fr Michael Stoney SJ, whom we are fortunate to have preside at many of our school Eucharists and who always has wonderful words of wisdom, he told me a lovely story which set me thinking about the foundress of our own community, Mary Ward. During his time as principal of Xavier College in Melbourne, a rather large statue of St Ignatius of Loyola was made for the college and the decision had to be made as to where to place it. He suggested that it be placed right in the middle of a very busy corridor, but the objection was raised that the boys would bump into it. Fr Michael responded that that was just the point, to bump into Ignatius, and that if they bumped into him, they would bump into Jesus as well. Well, that got me thinking about that wonderful woman, Mary Ward, about what it might mean to bump into her, and how that might indeed mean that we bump into Jesus. As you may know we have a beautiful statue of Mary Ward in the quad outside the Gonzaga Barry Centre and she is in full view every day as the girls and staff cross the courtyard or sit out there during recess and lunch. I often find myself drawn to a moment sitting out there contemplating Mary and wondering about her. There are two other wonderful Loreto women in our tradition, Gonzaga Barry and Teresa Ball, and I think that, equally, to bump into them is to bump into Jesus as well, and I hope to share some thoughts about them in future reflections.
    [Show full text]
  • Sharing a Treasure: Mary Ward's Just Soul Experience
    Sharing a treasure: Mary Ward’s Just Soul experience Every religious congregation has some documents that are precious - that capture the heart of a particular group. Sometimes these are letters, speeches or writings of the founder, or words that have emerged from moments of her or his prayer. These are documents the group will return to again and again to draw fresh insight and nourishment for their spiritual journey. Any such records that are critical for self-identity shape the ‘charism’ or grace given to that group for the good of the church and society. Often they stay hidden within the congregation and give little direct light beyond its borders. Sometimes the time seems ripe to share these with others.1 Some quotations presume a deeper background knowledge but I have endeavoured to give explanations For women who look to Mary Ward as founder2, one such document is a letter she wrote in 1615. After some general background, I have approached this letter by exploring the world behind the text, the world of the text and finally the world in front of the text. In other words, the context out of which she wrote it, then teasing out the actual document itself, and finally looking at some later texts which show how seminal it was for Mary herself- and one can add to that other examples from the lives of her followers. Who was this Mary Ward? For the many who have never heard of this woman, Mary Ward was an Englishwoman, born in 1585 into a staunch Catholic family during the reign of Elizabeth 1.
    [Show full text]
  • MW ROME SPEECH 130909A
    MARY WARD SYMPOSIUM ADDRESS – GEMMA SIMMONDS CJ ROME, OCTOBER 2009 Dear Sisters and friends of Mary Ward from all over the globe, What a wonderful thing it is for us to be gathered here in Rome to celebrate the 400th anniversary of the founding of Mary Ward’s Institute. All over the world this year, in every continent, we have gathered as sisters, as friends and fellow-workers, as past pupils and family in her name. We have come to honour the past, to celebrate the present and to dream for the future. I have been fortunate enough to witness some of the worldwide celebrations in honour of this great woman who, even here in Rome, would not take no for an answer. But we are not only celebrating the gift to history and to the church of this pioneer and pilgrim. We are remembering a woman who, with her vision of equal participation and opportunity, opened a new chapter in the history of women worldwide. Mary Ward belongs to us, her own family, in a special way. Her portrait and painted life hang in our communities and workplaces, her statue stands in serenity or strides out with purpose across our courtyards, and above all her words inspire us with the same resolute courage, cheerfulness and commitment to truth and justice, the same love of God above all things. As we come to the high point in all our celebrations I want to dwell not so much on her achievements, great though they were, and through us continue to be, but on the vision that she offers us for the women of today and tomorrow.
    [Show full text]
  • Journeying with Mary Ward
    Journeying With Mary Ward Phase Two 1600 – 1615 Seed of religious vocation is sowed It was while living at Babthorpe that Mary first began to feel that she wanted to become a religious. But as she was very timid and shy, she did not talk to any one about it. One day, when Mary was fifteen, she sat sowing with her cousin Barbara Babthorpe, while Margaret Garett, a most trusted servant of the household told them of the severe punishment inflicted on a religious whose conduct had given scandal. A nun had been involved with a man and sinned seriously against her vows and the consequences followed. After the birth of the child she was re-admitted to the community. But among other punishments, she was told, whenever the other sisters went into the choir, she had to lie before the choir door, so that the other nuns would step over her as they entered. On hearing this story Mary received so much light from God on the excellence of the religious life that she decided to embrace this state of perfection. Soon she began her first steps in the spiritual life. Practised forms of asceticism, read spiritual books and above all, prayed a great deal now again she fasted and also undertook stricter forms of penance by interior and exterior mortification. In an effort to overcome her longing for notice and attention, she got hold of a pail of water and broom and set about sweeping the house with the servants, so that visitors would think that she was one of them.
    [Show full text]
  • A Wisdom Figure from the Past
    MARY WARD: A WISDOM FIGURE FROM THE PAST MARY WARD 1645 “God will assist and help you; it is no matter the who but the what, and when God shall enable me to be in place, I will serve you.” Wisdom figures are those from the past whose lives CONTEXT continue to speak with some relevance to our own Born in 1585 in Protestant England, Mary Ward time. Jesus is obviously the Wisdom figure par belonged to a Catholic family caught in the tension excellence for Christians, but there is a cloud of between religion and politics. Like many on both sides witnesses, friends of God and prophets, whose voices of the struggle between the Reformers and Rome, her speak tellingly today. It may help for you to recall if family placed a higher priority on the right to follow anyone in the Christian story, either recently or in the one’s religious beliefs and spirituality than on status, far past, has ever appealed strongly to you: what comfort, or possessions. As resistance leaders they qualities drew you to his or her story? alternated spells in jail with property loss, more active History has largely been written glorifying the resistance with periods of underground activity and successful ones, but sometimes from the life and flight. Children in these households grew up knowing experience of someone crushed in her own time, a quite startling voice comes through to the present. Mary Ward’s is one such voice. She was condemned by a Church leadership unable to imagine new roles for women, silenced for centuries and remains unrecognised among those named official ‘saints’ of the Church.
    [Show full text]
  • Women's Utopias in Early English Culture and Imaginati
    UNIVERSITY OF CALIFORNIA Los Angeles “A New Kingdom of Femininity”: Women’s Utopias in Early English Culture and Imagination (1405-1666) A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in English by Alexandra Cassatt Verini 2018 © Copyright by Alexandra Cassatt Verini 2018 ABSTRACT OF THE DISSERTATION 'A New Kingdom of Femininity': Women’s Utopias in Early English Culture and Imagination (1405- 1666) by Alexandra Cassatt Verini Doctor of Philosophy in English University of California, Los Angeles, 2018 Professor Christine N. Chism, Co-Chair Professor Lowell Gallagher, Co-Chair This dissertation uncovers an overlooked history of women’s utopian thought that has its foundations in the medieval period. Challenging scholarly narratives that position Thomas More’s Utopia (1516) as the foundation of utopian thought, I argue that medieval and early modern women’s writing produced and/or read in English contexts engaged in unrecognized forms of utopianism that reemerge in contemporary conversations about gender and sexuality. I thus trace an earlier lineage of what Mary Louis Pratt calls “feminotopias,” idealized worlds of female self-realization and social harmony, from the fifteenth to mid-seventeenth centuries. But I also expand Pratt’s notion of feminotopia by showing how writers from French author Christine de Pizan to religious leader Mary Ward extended utopia beyond its narrow generic definition as an ideal world into a heuristic for imagining the world otherwise. Through such utopian thinking, women generated gynocentric models of identity, friendship and community. Writing at moments of social and political tensions, the women in my project collectively imagine ways for communities to negotiate difference— between individual women, between the past and future, humans and nature, and religious and ii secular life.
    [Show full text]
  • Playing Within the Rules
    PLAYING WITHIN THE RULES Gemma Simmonds ARY WARD’S ATTEMPT to found an order of women based on the MJesuit model is part of the long history of women’s struggle to fulfil their God-given potential in society and to live their vocation within the Christian community. In society as a whole women have battled throughout history with male prejudice against their taking on social roles perceived as unsuitable. In the seventeenth century this prejudice was expressed within the Church as hierarchical resistance to women working outside monastic enclosure and without the control of male authorities. The unenclosed, self-governing religious life for women is now so familiar as to be unquestioned, but Mary Ward had a particularly testing vocation, given her vision, centuries before its time, of how women could serve God in a Church that rejected this same vision in God’s name. At the time of the Council of Trent new social contexts, new fields of mission, and above all the challenge represented by the Protestant Reformation proved the catalyst for novel forms of religious life to emerge, including the Society of Jesus. At the same time the Council confirmed the imposition of strict enclosure on all nuns begun by the constitution Periculoso (1298) of Boniface VIII. This rendered it impossible for female religious to undertake works of charity outside the monastic enclosure, with the strictly limited exception of the education of girls. Women religious were not permitted to organize themselves under a general superior or in a province of several houses. Pius V’s constitution Circa pastoralis (1566) obliged tertiaries, who had previously been able to circumvent these restrictions, to take solemn vows and observe pontifical enclosure.
    [Show full text]
  • Mary Ward Lecture February 11Th 2009 Cambridge Divinity
    MARY WARD LECTURE FEBRUARY 11TH 2009 CAMBRIDGE DIVINITY SCHOOL On the feast of the Annunciation, 1586 Margaret Clitherow, a butcher’s wife of York, suffered the horrific peine forte et dure of being crushed to death for harbouring a Catholic priest. This barbaric punishment was the legal sanction imposed on those who refused to testify during trial. Margaret’s silence was both a denial that she was guilty of any crime and an attempt to save her family and neighbours from having to testify. Though silent in death, Margaret’s life story resounded throughout the recusant Catholic community and beyond, told by John Mush, a priest whom she had sheltered. Mush was her spiritual director and later that of Mary Ward, whose cousin Francis Ingleby, another priest sheltered by Margaret Clitherow, died a martyr’s death on the Knavesmire in York in June of the same year. This web of connections was part of an extended network of recusant women and men whose enforced silence was broken by the irrepressible force of story and memory. This study looks at the theme of silence in the life of Mary Ward and those who sought to keep her story alive. Positively, contemplative silence operated as the ground of Mary’s remarkable vocation. Negatively, it was imposed on her and on her memory long after her death by a church that failed to understand the specific and universal value of that vocation. It stems from a more general silence imposed historically on women both in the church and in society as a whole.
    [Show full text]
  • Coolahan AHEMWW Ch14 AM Version for OA
    Provided by the author(s) and NUI Galway in accordance with publisher policies. Please cite the published version when available. Title Nuns writing: Translation, textual mobility and transnational networks Author(s) Coolahan, Marie-Louise Publication Date 2018-01 Coolahan, Marie-Louise. (2018). Nuns Writing: Translation, Publication Textual Mobility and Transnational Networks. In Patricia Information Phillippy (Ed.), A History of Early Modern Women's Writing. Cambridge: Cambridge University Press. Publisher Cambridge University Press Link to publisher's https://doi.org/10.1017/9781316480267 version Item record http://hdl.handle.net/10379/15972 DOI http://dx.doi.org/10.1017/9781316480267 Downloaded 2021-09-26T23:46:26Z Some rights reserved. For more information, please see the item record link above. Coolahan, ‘Nuns’ Writing’, A History of Early Modern Women’s Writing (CUP, 2018), 257-275. This essay was published in Patricia Phillippy (ed.), A History of Early Modern Women’s Writing (Cambridge: Cambridge University Press, 2018), pp. 257-275. DOI: 10.1017/9781316480267 This is the Accepted Manuscript (AM); the Version of Record (VoR) is available in the published book. Abstract Post-Reformation Catholic religious orders provided women with privileged, multi-layered spaces for authorship, readership, and textual transmission. Exile and travel were imperative for British and Irish women religious, exposing them to cross-cultural encounters and international influences. Convent membership nurtured as co-extensive a set of identities – national and transnational, individual and communal – that, in other contexts, were perceived as conflicting. The kinds of writing produced in these convents ranged from obituary and chronicle history to religious rules and devotional translations.
    [Show full text]
  • “THEY ARE but WOMEN”: MARY WARD, 1585–1645 Pamela Ellis
    “THEY ARE BUT WOMEN”: MARY WARD, 1585–1645 Pamela Ellis There is a certain irony in regarding Mary Ward as a religious radical. The main motivation for her activity was the desire to restore the status quo ante for the Catholic Church in England, but the means by which she chose to pursue what might almost be called a reactionary aim were seen by that Church as dangerously innovative and subversive. Her apparent conservatism led her into proposing radical ways of preserv- ing or restoring the past, and thus into con ict with the Church she was seeking to champion. As a result of her efforts, her orthodoxy and obedience were called into question by a Church seemingly trapped in conventional thinking and unable to see that obedience might require a creative response to the challenges of the Reformation, and that to cling uncritically to the ways of the past might be to lose an opportunity to shape a Catholic future for England. This paradox lies at the heart of Mary Ward’s story. In 1951 Pius XII described Mary Ward as “that incomparable woman given by Catholic England to the Church in the darkest and most blood-stained of periods”. During his visit to Britain in 1982, John Paul II called her “an extraordinary Englishwoman” and com- mended her for inspiring women today to take their place in the life of the Church. But three hundred years earlier their predecessor Urban VIII had described her life’s work as “poisonous growths”, which must be “suppressed, extinct, rooted out, destroyed and abolished”.1 Such violent language suggests a deep-seated anxiety on the part of the Catholic Church of the time.
    [Show full text]