BULLETIN The Canadian Catholic Historical Association Fall 2006 ISSN 1182-9214 Volume XX, Number 2

1965), Study Sessions (1966-1984), Historical 2006 CCHA Conference 2006 Studies (1985-2006). George Rawlyk’s criticism from 1984 was remembered and put in context. Brian Hogan of Hamilton completed the The Seventy-Third Annual Meeting session with a detailed presentation of the first of the Canadian Catholic Historical draft of the Bibliography of Canadian Association began with a joint dinner with Religious History and the good news that it is the Canadian Society of Church History at available on CD-R and will be online this the Schulich Executive Learning Centre at summer. York University on 29 May 2006.

Colleagues in church history enjoyed a meal in fellowship.

The next day, the joint comradery continued at Vanier College as Sharon M. Bowler from OISE/UT probed the life of the nineteenth century physician, Dr Jonathan Woolverton and his “Protestant conscience.” Author Power continued the discussion of Canadian church people by examining the life of the frontier pastor, Father Edmund Burke Kilroy. Jane Barter Moulaison of the University of Winnipeg explored the theologies of call in the United Church of Canada. Professor Heidi MacDonald of the University of Lethbridge is elected the CCHA President, 2006-2008. Three historians analyzed the history Twentieth century Canadian Catholicism of the CCHA. Glenn Wright of Ottawa in conflict was examined by three historians traced the history of its founding in from the University of Ottawa. James December1932 by James F. Kenny, an Trepanier examined debate caused by the Irish Canadian medievalist and archivist at Knights of Columbus creating Catholic army the National Archives in Ottawa. Annual huts in 1918. Although some French Canadian meetings have been held continuously Knights supported the venture not all were since 1933, and the journal has been willing to give it whole-hearted support. published. Richard Lebrun from the Laurence Gottlieb revealed that the Quebec University of Manitoba presented an church was slow to come to the support of the analysis of the articles in the Report (1933- 2 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

workers, but by the 1920s supported involvement of the Dominican Order with Catholic workers, helped them to organize Canadian Aid and the National University of unions, and safeguarded them. Brian Rwanda. Watson asked the question raised by Irving M. Abella’s None Is Too Many : Canada The 2006 CCHA Conference was and the Jews of Europe, 1933-1948: Were concluded by Linda Wicks chairing the Annual Catholics anti-semitic at this time? He General Meeting. Next year, the CCHA will examined English-language Catholic meet on Monday and Tuesday, 28-29 May 2007 newspapers and found they were more at the University of Saskatchewan in aware of the crisis in Europe than the Saskatoon. Margaret Sanche will be the local secular newspapers, but were subject to representative. Membership fees with be raised criticism for being not pro-active in by $5 to keep up with rising administrative welcoming Jewish refugees. costs. The new executive members elected are Linda Wicks, President-General, Heidi The annual liturgy remembering the MacDonald, President, Peter Meehan, Vice- living and deceased members of the CCHA President, and Edward MacDonald, Secretary. followed in the Scott Religious Centre of York University. Father MacDonald CC welcomed the members as the principal celebrant and Father Terry Fay SJ of School of Theology/UT proclaimed that historians should be like the Apostle Paul working zealously to enrich the kingdom of God with good history.

Wednesday, 31 May, began with a focus on women’s education in Toronto. Mechtilde O’Mara CSJ of St Michael’s College began the examination by discussing the role of the Sisters of St of Toronto in the Post-Secondary Education. Also from St Michael’s, Ellen Leonard CSJ continued the discussion by exploring theological education at the University of St Michael’s College through Vice-President of St Michael’s College , Mark the eyes of women religious. Elizabeth McGowan, confers with the newly elected CCHA Vice- Smyth of OISE at the University of Toronto President, Peter Meehan. pursued the Sisters of St Joseph as a learning organization and rethought the creation of St Joseph’s College. Valerie Burke and Father Edward Jackman were thanked by the CCHA members Debra Nash-Chambers of the for successfully moving the CCHA office from University of Guelph investigated the Catholic Pastoral Centre to the University of benevolence, medical care, and civic affairs St Michael’s College at the University of and the Sisters of St Joseph at Guelph. Toronto. Robin S. Gendron of Dalhousie University concluded the sessions by reviewing the 3 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Conference Notices Book Reviews

The 74th Annual Meeting of the Michael Power : The Struggle to Build the Canadian Catholic Historical on the Canadian Frontier. Association will be held in the University of By Mark G. McGowan. Montréal : McGill- Saskatchewan in Saskatoon on Monday Queen's University Press, 2005. xvii, 378 p. : ill., and Tuesday, 28-29 May 2007. Proposals maps, ports. for papers and entire sessions are invited. The Congress theme is “Bridging Mark McGowan’s appointment in 1991 to Communities.” For individual papers, an assistant professorship at St Michael’s please send a one-page proposal with a College in the University of Toronto was to one-page curriculum vitae. For panels and shape his career and his research agenda in roundtables, please send a proposal for the ways he could not then have anticipated. entire session and C-Vs for each of the Several years later emissaries of Cardinal participants, including commentators. Ambrozic persuaded him to set aside his Curriculum vitae should include email and prosopographical analysis of Catholic postal addresses. Include your A/V needs. participation in the Great War for a biography of Presenters are asked to become members Ambrozic’s predecessor, Michael Power, the of the CCHA. Please send proposals by first Roman Catholic bishop of Toronto. In 2002 email before 31 January 2007 to the McGowan agreed to take on the principalship of program committee: Linda Wicks, the College. Like Power, a reluctant bishop, [email protected]; Heidi MacDonald, McGowan rose to both challenges. [email protected]; Peter Meehan, [email protected]. McGowan the social historian was suspicious of “great man” history and he was loath to abandon a well-conceived research March 29-31, 2007. American agenda that would establish his bona fides as a Catholic Historical Association Spring military historian. Yet in other respects the Meeting, Marquette University, Milwaukee, Power biography was a logical outgrowth of his Wisconsin. Proposals are invited for entire earlier work. McGowan had written the DCB sessions and individual papers in any and entries on Bishops Macdonell, O’Connor, and all topics/eras/regions related to the history McEvay, and the bishops of Toronto remained of the Catholic Church. Session and pivotal figures in his book The Waning of the individual proposals must include abstract, Green (1999). brief C-V, and contact information. The deadline is 22 November 2006. Marquette Power was Bishop of Toronto for just five University is a Jesuit Catholic institution years, and he has been viewed as a somewhat celebrating its 125th year. Proposals to: ephemeral figure. An early death ministering to Steven M. Avella, Department of History, the Irish typhoid victims in 1847 made him a Tel. (414) 288-3556 (office); Tel. (414) martyr to faith and charity and a hero to 288-5099 (Fax); Canada’s professional Irish Catholics. In other [email protected]. 4 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

respects he has been overshadowed by his These ideas did not originate with Power, successor, Armand de Charbonnel, who who creatively appropriated them from other has been credited with constructing the jurisdictions. Recruiting the Jesuits to serve in diocesan infrastructure for the ultramontane Sandwich and the Indian missions, and revival and devotional revolution. Power importing a charismatic ultramontane to rouse began this work, but after two years of enthusiasm for personal piety and ritualistic episcopal vacancy following his death, devotions, were strategies modeled directly on Charbonnel indeed had to reinvent much of those of his mentor, Bishop Ignace Bourget of it. . From Bourget, and from his own legalistic resort to canon law against lay ambitions at the parish level, derived Power’s ultramontanism. This overshadowed the gallican bent of his Sulpician education, but never undermined the attachment to the British constitution he had imbibed as a youth. This combination lent an unpredictable element to Power the administrator.

A native Haligonian, the bookish son of a Wexford sea captain, Power was shy and insecure and had resisted appointment to the episcopacy out of fear of failure. He had been overwhelmed by the pressures of being a saddlebag curé on the Lower Canadian frontier and had begged to be transferred to a more settled charge. Once ensconced in an established parish near Montreal he had It is true as well that some of become the confidant and agent of Bourget, Power’s initiatives failed, notably his plan who consulted him on questions of canon law, for regular diocesan synods, but McGowan in which Power read widely. Bourget sent him to identifies several enduring legacies of Halifax, unsuccessfully, to win over the Atlantic Power’s episcopate. His recruitment of bishops to the establishment an archiepiscopal male and female religious orders from see at Quebec. When Bourget went to Rome to Europe compensated for the dubious advance this cause, he took Power along as his qualifications of secular clergy in the unwitting nominee for a new bishopric in frontier diocese. Both his promotion of western Upper Canada. publicly-funded Catholic education, and especially his 1845 victory in securing The new bishop rose to the challenge of corporate status for the Upper Canadian empowering the church in Protestant Toronto bishops from the civil authorities, and became an unexpected voice of established important Canadian moderation and compromise. He earned the precedents. Incorporation also threw the respect of both John Strachan and Egerton power of the state behind episcopal efforts Ryerson on the contentious issue of to wrest control over parish revenues and denominational education, and showed late church property from the laity, a problem signs of mellowing in his sometimes inflexible that had persisted since the episcopate of treatment of clerical inferiors. Events afoot Alexander Macdonell. within a year of his death – the Famine Irish 5 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

influx, the Year of Revolution in Europe that The Catholic Origins of Quebec’s Quiet would turn the liberal Pius IX into a Revolution, 1931-1970. By Michael reactionary intent upon a Counter- Gauvreau. Montreal & Kingston: McGill- Reformation, and the system of responsible Queen’s University Press, 2005. xiv, 506 pp. government that would bring the rights and $85.00 privileges of Canadian Catholics to the forefront of political debate – were to make Recently awarded the Canadian Historical the 1850s a much more volatile decade Association’s Sir John A. Macdonald prize for than any Power had known. It is interesting the best book in Canadian history published in to speculate about whether he could have 2005, McMaster University historian Michael met its challenges as effectively. Gauvreau’s most recent work tackles what has become mythologized as the defining period for Power left little in the way of papers, modern Quebec – the Quiet Revolution. especially from the period before he was Usually described as a period of rapid appointed to the diocese, and so it is bureaucratic, political and economic difficult to achieve a truly intimate transformations which transformed Quebec understanding. Despite this, Michael Power society in the 1960s, Gauvreau takes issue with is a solid biography and a significant what he views as the tendency of both contribution to McGowan’s oeuvre, and he traditional and revisionist historians to depict the comes as close to this enigmatic figure as Quiet Revolution as anti-religious and anti- anyone is likely to. The subtitle nonetheless Catholic. In The Catholic Origins of Quebec’s suggests the author’s awareness of how Quiet Revolution, he attempts to argue that not much the book’s utility derives from what it only was there also a cultural Quiet Revolution reveals of the church and its challenges. underway in Quebec from 1931 to 1964, but Both as struggling frontier itinerant and that the reforms enacted by Quebec’s elites in diocesan administrator Power typifies the early 1960s had their origins in Catholic aspects of the clerical experience in movements such as Catholic Action in the colonial Canada. McGowan very ably fills in 1930s. Moreover, he sees the political our knowledge of the contentions and transformations wrought in this period as being achievements of Catholicism in Toronto in designed not to overthrow the Catholic Church, the years between the death of Macdonell but rather to make Catholicism more compatible (Bishop of Kingston) and the years 1850 to with modernity and more firmly anchored in 1895 covered by Brian P. Clarke’s Piety Québécois public culture. and Nationalism (1993). The story beyond The primary focuses of Catholic Origins that to 1922 is the subject of McGowan’s are the Catholic Action movements that were own book The Waning of the Green. created in 1930s Quebec to channel Catholic Notwithstanding his own heavy youth energy, and Catholic personalism, administrative responsibilities, Mark particularly as articulated by French theologian McGowan continues to play a central role in Emmanuel Mounier, which appealed to many of explaining the Catholic Church and its the central figures of the Quiet Revolution. history to both scholarly and popular Gauvreau argues that the central beliefs of audiences. Catholic Action and personalism aimed to reform and remodel familial structures, Bruce S. Elliott, Carleton University sexuality, gender roles and education to make Catholicism more compatible with modern * * * Quebec life. He contends that many of the institutional reforms of the Quiet Revolution, 6 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

including the restructuring of the provincial federalist, neo-nationalist, clerical – to education and social welfare systems, were demonstrate the central position that a designed to protect a constructive role for continued role for Catholicism had in their Catholicism in Quebec, freeing the Church efforts to modernize Quebec. from some of its administrative burdens in Perhaps the greatest contributions of order to give it full reign for spiritual Gauvreau’s work to the historiography of the leadership. Quiet Revolution are in calling for a more nuanced approach in how historians write about the interactions between the state and the Catholic church in Quebec, and in demanding a greater precision of language when writing about “Catholicism”. His work clearly points to the all-pervasive influence of Catholicism among Quebec’s intellectual classes in the Depression and post-War years. Moreover, it is clear that there were multiple forces operating within Quebec Catholicism during this period, ranging from the reform-oriented Catholic Action movement, to some quasi-Marxist elements associated with personalism, to conservative clerical elements in the Church hierarchy that were resistant to change. However, in arguing the “Catholic origins” of the Quiet Revolution, Gauvreau implies that the impetus for the Quiet Revolution reforms originated within the Catholic Church, and indeed within a dominant element of this religious community. Yet there is little discussion in his work of how the Catholic Action reforms were received by the Church hierarchy and the extent to which their In essence, he argues that the Quiet proposals were endorsed, or whether Catholic Revolution’s leaders were inspired by Action was seen as a splinter group. Indeed, Catholic Action’s desire to liberalize the decision to shut down Catholic Action in the Quebec without capitulating to the cultural mid-1960s because of links to quasi-Marxism, tendencies of individualism (356). The and the papal rejection of personalist teachings failure of these reforms to follow through in on birth control in 1968 suggests that the this direction in the long-term, and the Catholic Action/personalist branch of Quebec subsequent steep drop-off of Québécois Catholicism should not be interpreted as having attendance in religious services, Gauvreau been widely accepted or endorsed by the argues, are due to two factors: a worldwide church hierarchy. In that respect, while wave of individualistic culture which had an Gauvreau is right to argue against an all- impact on Quebec, and the denigrating of encompassing anti-Catholic interpretation of the traditional working-class religious practices Quiet Revolution, there certainly does seem to by cultural conservatives in the Catholic be an anti-clerical element at play in these intellectual class. To support his reforms, and possibly within Catholic Action arguments, Gauvreau extensively cites the itself. writings of reformers of all stripes – 7 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

In his use of the public statements and revolution from their early involvement in these writings of the Quiet Revolution’s organizations, but then moved in different politicians, Catholic Origins also tends to directions in later life with respect to their accept their stated objectives regarding thinking on the role of Catholicism in modern reforms to Church-state relations too Quebec. Certainly, the recent biography of unproblematically. Political scientists such Pierre Trudeau by Max and Monique Nemni as Kenneth McRoberts have argued that must lead us to consider the possibility that the the secularization of Quebec’s bureaucracy cultural and intellectual upbringing of Quebec and education system was driven by a intellectuals in the 1930s did not necessarily desire of the emerging middle class to lead to the long-term maintenance of those manage and control these institutions, but initial ideological frameworks. Gauvreau does not seriously consider this For those interested in the cultural, possible motivation for their actions. intellectual and religious history of Quebec, Gauvreau views the re-creation of the Michael Gauvreau has made a substantial Quebec Department of Education as a contribution to the historiography. As a study of process of change informed by a desire to Catholic Action and personalism, his book “harness Roman Catholicism in order to provides a nuanced, extremely detailed reaffirm a sense of cohesion and national examination of the roles these philosophies purpose in a society undergoing rapid played in Quebec’s intellectual debates of the institutional modernization and cultural 1930s-60s. While there is a tendency to change,” (299) and thus reaffirm a central overstate the impact of these movements on role for the Church. This could be the political Quiet Revolution and its objectives, interpreted in a completely different Michael Gauvreau has made a substantial manner. The public declarations of these contribution to our understanding of the internal lay reformers that they sought a continued forces within Quebec Catholicism that were role for the Church in managing the seeking to reconcile Catholicism’s role in education system and other public education, the family and sexuality with a institutions could be seen as the reformers’ modern, industrial and urban society, and is to understanding that a sudden, complete be commended for such an extensively overthrow of Catholic church authority over researched, thought-provoking work. education would have produced civil unrest, and that they decided instead to undertake Matthew Hayday, Mount Allison University this process incrementally, publicly reassuring Church authorities that their role * * * would be protected, all the while easing them out of positions of power. Mohawk : Catherine Tekawitha and the Overall, Gauvreau’s argument tends to Jesuits. By Allan Greer. New York: Oxford place great weight on the past involvement University Press, 2005. Pp. xiv, 249. $39.95. of Quiet Revolution leaders in the 1930s and 1940s Catholic Action movements. The book does not seriously consider the Seventeenth century Canada included a possibility that this movement was population of natives, newcomers, supernatural peripheral to Quebec Catholicism and forces and unseen beings. Opinion might have without major influence on the institutional differed concerning the identity of the spirits – Church. More seriously, he does not however neither community doubted their consider the possibility that these leaders presence. On this point, the cosmological may have taken a spirit of dissent and framework of both native and European society 8 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

would have had a stronger commonality dogma and its devotion to lucky charms, healing with each other than with many of their springs and secret incantations’ (109). twenty-first century counterparts. It is precisely this investigation into the mindset There is an excellent account of daily of the various players that lends a particular activity, industry and social structures in 17th strength to Allan Greer’s neutral and century Mohawk society, and an important meticulously researched account of the discussion of the cultural, social and theological intertwined lives of Mohawk Catherine context of 17th century Jesuit mysticism. The Tekawitha and Jesuit Missionary Claude latter is of particular value as it establishes the Chauchetière. framework from which Claude Chauchetière wrote, and as almost everything known about Catherine Tekawitha, has passed through his pen, this is not a negligible consideration. Through this exercise Greer invites an appreciation of how frequently subsequent readers and writers have not always understood the words quite as Claude Chauchetière used them although readers may occasionally pause at Greer’s own choice of words, notably ‘pantheon’ instead of ‘Communion of ’ (8).

The book included a good overview of the challenges to scholarship caused by the unequal preservation of evidence, as well as a good discussion of how changing technology does not necessarily destroy one's identity (31) Greer is very attuned to the nuances of inter-cultural encounters, and challenges the assumptions of some modern scholars who “treat Christianity as something imposed upon Material culture and elements of hapless native victims,” especially during these cognitive archaeology are used to acquaint early years. the reader with formative milieus of both subjects. The point is made early on that “Converts might better be viewed as too few have paused to consider the extent active investigators probing the exotic myths of these similarities and differences and and arcane rituals of a complex foreign religion. their impact on the subject at hand. A case Jesuits seem to get all the credit for their in point being the once common practice of ethnographic achievements in coming to terms public execution which both the young with the strange ways of the Other, but parallel Catherine Tekawitha and Claude native efforts to bridge the gap of cultural Chauchetière would have had occasion to difference and comprehend the European Other witness, is very foreign to contemporary are just as noteworthy” (111). North Americans (47). Likewise, while a portion of the native population may not To be clear Greer offers no justification have felt drawn to Christianity, a substantial for, or denial of, subsequent transgressions segment of early modern Europe was against the First Nations. What he does do is ‘notorious for its ignorance of basic Catholic effectively make the case for the presence of a 9 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

sophisticated religious intellect. This is Caulier, Brigitte. "Developing Christians, done through an instructive investigation of Catholics, and Citizens: Quebec Churches and 17th century Iroquoian spiritual practices. School Religion from the turn of the Twentieth Greer also notes that conversion to Century to 1960," Michael Gauvreau and Catholicism did not necessarily imply the Ollivier Hubert, eds. The Churches and Social abandonment of all ‘indigenous techniques Order in Nineteenth- and Twentieth Century for approaching the sacred’ (108), and this Canada Montreal and Kingston: McGill-Queen's was certainly the case with Catherine. Of University Press, 2006, 175-94. particular note is the use of self mortification, or grave illness as a path to Charles, Aline. "Women's Work in Eclipse: mysticism and with time the emergence of Nuns in Quebec Hospitals, 1940-1980," an Iroquoian Catholic Mysticism. When Georgina Feldberg, Molly Ladd-Taylor, Alison Li Catherine died, she did so in the presence and Kathryn McPherson, eds. Women, Health, of a Jesuit priest and in full communion with and Nation: Canada and the United States the Catholic Church. In keeping with since 1945 Montreal and Kingston: McGill- Iroquoian custom, she was seen over the Queen's University Press, 2003, 264-91. course of the next few days by her close friends and sisters in faith bidding them Clair, Muriel. "Fonctions et usages du wampum ‘adieu’ asking that they ‘go tell the father dans les chapelles sous tutelle jésuite en that I’m going to heaven’(19). Nouvelle-France," Recherches amérindiennes au Québec 35 (2) 2005: 87-90. The Epilogue tends to meander off, without having the depth, relevance or Fecteau, Jean-Marie and Éric Vaillancourt. "The focus of the earlier chapters. Saint Vincent de Paul Society and the Catholic Disappointing, perhaps, but ultimately it Charitable System in Quebec (1846-1921)," does not diminish the importance of this Churches and Social Order, 195-224. book. Mohawk Saint is a major contribution to the understanding of life and death in Ferretti, Lucia. "Caritas-Trois-Rivières (1954- early Canada, and will be a key reference 1966), ou les difficultés de la charité catholique for some time to come. à l'époque de l'État providence," Revue d'histoire de l'Amérique française 58 (2) 2004: Victoria Bennett, Director, Publications 187-216. Service, CCCB, Ottawa Fiske, Jo-Anne. "Spirited Subjects and Wounded Souls: Political Representations of an Current Bibliography Im/moral Frontier," Katie Pickles and Myra Rutherford, eds. Contact Zones: Aboriginal and Settler Women in Canada's Colonial Past Vancouver: UBC Press, 2005, 90-105. Berberi, . "La paroisse Sainte- Thérèse-de-l'Efant-Jésus: 75 ans au Gerrior, William Dawson. "Father Hubert Girroir carrefour de l'histoire," Saguenayensia 47 (1825-1884): One of the Two "Human (3) 2005: 23-6. Milestones" in the Revival of Acadian Society in 19th Century Nova Scotia," Journal of the Royal Boily, Frédéric. "Lionel Groulx et l'esprit du Nova Scotia Historical Society 7 (2004): 160-79. libéralisme," Recherches Sociographiques 45 (2) 2004: 239-57. 10 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Grams, Grant W. "Sankt Raphaels Verein Stanger-Ross, Jordan. "An Inviting Parish: and German-Catholic Emigration to Community without Locality in Postwar Italian Canada from 1919 to 1939," Catholic Toronto," Canadian Historical Review 87 (3) Historical Review 91 (1) 2005: 83-104. September 2006, 381-407.

Hudon, Christine and Ollivier Hubert. "The Thuot, Jean-René. "Élites locales, institutions et Emergence of a Statistical Approach to fonctions publiques dans la paroisse de Saint- Social Issues in Administrative Practices of Roch-de-l'Achigan, de 1810 à 1840," Revue the Catholic Church in the Province of d'histoire de l'Amérique française 57 (2) 2003: Quebec," Churches and Social Order, 46- 172-208. 65. Vanderpelen-Diagre, Cécile. "A l'ombre des McGowan, Mark. Creating Canadian clochers: Le monde catholique et la littérature Historical Memory: The Case of the Famine au Québec (1918-1939)," Revue d'histoire de Migration of 1847. Ottawa: Canadian l'Amérique française 58 (1) 2004: 3-26. Historical Association, 2006. Warren, Jean-Philippe. "Sciences sociales et Noppen, Luc. "L'église et le presbytère réligions chrétiennes au Canada (1890-1960)," Sacré-Coeur. monuments historiques Revue d'histoire de l'Amérique française 57 (3) nationaux du Québec," Saguenayensia 47 2004: 408-24. (4) 2005: 23-57.

------. "Un lieu de mémoire des Letters to the Editor Eudistes: l'église et le presbytère Sacré- Coeur de Chicoutimi," [sic] Saguenayensia 47 (4) 2005: 13-22. St Peter’s Abbey Muenster SK Perin, Roberto. "Churches and Immigrant Integration in Toronto, 1947-65," Churches I want to make a suggestion, in case it and Social Order, 274-91. fits the scope of the CCHA.

Perreault, Isabelle. "Morale catholique et We did a little background story of the genre féminin: la sexualité maritale au Keewatin-Le Pas Diocese, on the occasion of Québec, 1930-1960," Revue d'histoire de the ordination of their new Coadjutor l'Amérique française 57 (4) 2004: 567-91. Archbishop Sylvain Lavoie this summer.

Prieur, Michael R., S.T.D. Panes of Glory: We found out that the northern dioceses Illuminations from the Stained Glass of Canada – at least Keewatin-La Pas, and I Windows of St Chapel, St suspect the rest too – don’t have any histories Peter's Seminary, London, London: written about them. No doubt, they have no staff St Peter's Seminary, 2005. pp. 200. with the time, or training, to do it.

Routhier, Gilles. "Governance of the I was wondering if doing histories – Catholic Church in Quebec: An Expression articles or books – is something that the CCHA of the Distinct Society?" Churches and might be interested in, as a service to the Social Order, 292-314. church in Canada. In a few years many of the people involved may no longer be around. 11 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

A suggestion, Abbot Peter Novecosky From Coast to Coast to Coast * * *

Historian and former CCHA president Brother Joseph B. Darcy, CFC John FitzGerald has been appointed by the St John’s, Newfoundland Newfoundland and Labrador Government to be their representative in Ottawa. He is a Many thanks to Dr McGowan for his commentator on NL political history and a kind review of Fire Upon the Earth, my scholar of NL Catholic Church history. biography of Bishop M. A. Fleming OSF, Bishop of Newfoundland. A comment from Principal and Academic Vice-President of me may be helpful. the University of St Michael’s College, Mark McGowan, has been promoted to the rank of The book was aimed at the ordinary Full Professor in the Department of History at Newfoundland Catholic by whom Bishop the University of Toronto. Fleming had been largely forgotten, hence the decision to forego scholarly apparatus Robin Beck, the husband of the former which might prove a hindrance to this editor of Historical Studies, Jeanne Beck, died purpose. on 9 August 2006 and was buried at the Dundas Anglican Church. However, to cater to the needs of researchers, an annotated copy of the book Member Dr John T. Phelan of was deposited with the R. C. Archdiocesan Williamsville, New York, died recently. Archives in St John’s together with copies of the original documents and, where John Moir of Brantford, Ontario is necessary, their translation. They are now exploring the regional impact of evangelicalism available in a special reading room at the among southwestern Ontario Presbyterians and Archives. the development of the Social Gospel in this region. Along with G. D. Johnston, he has I would be happy to provide any published No Small Jewel: A History of the particular source that a researcher might Synod of Southwestern Ontario (2005). require – email: [email protected]. Editor Paul Laverdure has published Brother Joseph B. Darcy, CFC vignettes of Redemptorist history in The Redemptorist North American Historical Bulletin, Issue 25 (June 2006).

James Connelly CSC of the University of Portland has published “The University of Portland: A Catholic University,” American Catholic Studies 116: 1 (Spring 2005): 29-41. 12 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Obituary

Diane Dowling,

21 February 1933 - 29 April 2005

The members of the Canadian Catholic Historical Society were saddened by the passing of Diane Dowling, wife of Roy Dowling, both members and participants at annual historical conferences. Diane was born and raised in Winnipeg where she earned her BSc and MSc at the University of Manitoba. She completed her PhD in mathematics at the University of Toronto. When she returned to Winnipeg, she began a distinguished Diane in the centre is surrounded by CCHA members teaching, research, and outreach career in at Grosse Ile QC in May 2001. Roy is top right. the Department of Mathematics at the University of Manitoba.

Diane and Roy were members of St Paul’s College at the University of Manitoba. Diane bore academic and outreach activities but also took time to plan social events at the college on St ’s and St Patrick’s Day. Among other awards, she received the Rector’s Award for her outstanding service and contribution to her college, university, and mathematics.

Diane, along with Roy, had great interest in Canadian Catholic history, and during the last ten years they attended many of CCHA conference sessions. They especially enjoyed the historical tours to the surrounding historical sites. CCHA Roy and Diane Dowling (to left) on historical tour with members are grateful to have had the CCHA members at Grosse Ile in May 2001. companionship of Diane over these years. 13 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Canadian Catholic Historical Association 81 St Mary Street, Toronto ON M4T 1W2 Membership Inquiry: 905 893-9754

2006-2008 Executive President-General: Linda Wicks Sisters of St Joseph of Toronto Archives [email protected] The Canadian Catholic Historical President: Dr Heidi MacDonald Association would like to acknowledge the University of Lethbridge generous support of the Jackman [email protected] Foundation of Toronto. Vice-President: Dr Peter Meehan Seneca College, York University The CCHA would like to welcome new [email protected] members: Secretary-General: Dr Edward Jackman OP Carol Dorr Clement PhD,Hyattsville, MD, USA [email protected] Debra Majer,of London, Ontario Sr. Mechtilde O'Mara CSJ, USMC Secretary: Dr G. Edward MacDonald Elizabeth Browne of St.John's, NL University of Prince Edward Island Rev. James E. Rent CSB, Basilian Archives [email protected] Peter E. Baltutis, USMC Treasurer: Dr Terry Fay, SJ, SAS/TST/UT Robert Cole, of Toronto, Ontario [email protected] G. Edward MacDonald, U. Of PEI Fagan, St John’s NL

Editors of Historical Studies: Dr Peter Meehan, Seneca College, York Univ. The Canadian Catholic Historical [email protected] Association wishes to acknowledge that the Dr Elizabeth McGahan, UNB Bulletin is printed and bound through the [email protected] courtesy of Grafikom.Grenville Limited, Toronto, Tel. 416-449-4499 Editors of the CCHA Bulletin: Dr Terry Fay, SJ, Fred J. McEvoy (Book Reviews), Dr Charles Principe, CSB, Kevin Kirley, CSB

Président, SCHEC (French): Dr Ollivier Hubert Special Repositories for Canadian Catholic History: Photo credits are acknowledged to Anglin Collection of Canadian Catholic History Edward Jackman OP and Terence Fay SJ. St College Saskatoon SK, S7N 0W6 Research Centre in Religious History in Canada: St Paul University, Ottawa, K1S 1C4 14 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Former President Elizabeth Smyth and editor James Trepanier, Brian Watson, and Laurence Gottieb Elizabeth McGahan plan strategy for Historical chat with Mark McGowan, the chair of the session Studies. Canadian Catholicism in Time of Conflict.

Michael Power, Fred McEvoy, and Glenn Wright plan Graduate student, Peter Baltutis, collects future publications. information to plan his doctoral dissertation. 15 Fall 2006 ISSN 1182-9214 Volume XX, Number 2

Philip Cerconi and Don Atkenson battle over their next publication at McGill-Queens UP. Hollywood stars at CCHA dinner pretend to be Laura and Peter Meehan.

Father Edward Jackman and Linda Wicks rejoice over the successful move Paul Laverdure, Jim Mason, and George of CCHA offices to St Michael’s College. Savoie chart the future of Redemptorist Studies.