lished churches of emigrant Highlanders. Dugald Sinclair, for­ course of the nineteenth century, the Highland pastors who merly employed by Christopher Anderson as an itinerant mis­ remained consoled themselves by observing how their people sionary in Argyll, arrived in Lobo, Ontario, in 1831 and became were setting up new churches in foreign lands and thus continu­ one of the founding fathers of the Church of Christ (Disciples) in ing the momentum of the missionary movement that had estab­ Canada. As emigration from the Highlands took effect in the lished their Highland home churches.

Selected Bibliography Durkacz, Victor. The Decline of the Celtic Languages. Edinburgh: John ___. "Scottish Highlanders, North American Indians, and the Donald, 1983. SSPCK:Some CulturalPerspectives." Records oftheScottish Church Laird, M. A. Missionaries and Education in Bengal, 1793-1837. Oxford: History Society 23 (1989): 378-96.

Clarendon Press, 1972. __-I' ed. A Mind for Mission: Essays in Appreciation of the Rev. MacInnes, John. The Evangelical Movement in the Highlands of Scotland, Christopher Anderson (1782-1852). Edinburgh: Scottish Baptist 1688 to 1800. Aberdeen: Aberdeen Univ. Press, 1951. History Project, 1992. Meek, Donald E. "Evangelicalismand Emigration: Aspects of the Role of Withers, Charles. Gaelic in Scotland, 1698-1981. Edinburgh: John Donald, Dissenting Evangelicalism in Highland Emigration to Canada." 1984. In Proceedings oftheFirstNorth American Congress ofCeltic Studies, ed. G. MacLennann, pp. 15-35. Ottawa: Chair of Celtic Studies, In addition, readers should consult Nigel M. Cameron et al., eds., 1988. Dictionary of Scottish Church History and Theology (Edinburgh: T. & T. ___. "Evangelical Missionaries in the Early Nineteenth-Century Clark, 1993), which contains articles on most individuals mentioned Highlands." Scottish Studies28 (1987): 1-34. above, as well as a range of background articles. See especially "Bible ___. "Dugald Sinclair: The Life and Work of a Highland Itinerant (Versions, Gaelic)," "Gaelic," "Highlands," "Missions," and "Revivals." Missionary." Scottish Studies30 (1991): 59-91.

The Legacy of Mary Josephine Rogers Barbara Hendricks, M.M.

hen Mary Josephine Rogers was a junior at Smith Indeed God did know what Mollie Rogers's future would W College,Northampton, Massachusetts, she had a pro­ hold for her; she would become the foundress of thefirst Catholic found religious experience that would mark her life forever. On religious congregation of women established in the UnitedStates a warm June evening in 1904, as she walked from her residence for the work of foreign missions. That scene on Smith campus toward the Students Building wondering what her future might remained long withMollie Rogers; she wondered aboutCatholic be, the door was flung open and a crowd of students rushed out. missions and if there was a place for Catholic women like herself, Singing"OnwardChristianSoldiers," theyformed a circle around in whom mission interest was taking a definite form of dedica­ a group of six seniors who had just signed a promise to the tion. After graduation in June of 1905, she accepted a position at College Foreign Mission Board and would soon go to China for Smith as demonstrator in the Zoology Department-still pon­ seven years. Missionary activity was strong at Smith College, dering her future. and everybody knew what the Student Volunteer pledge meant, but this was the first year that Smith was actually sending young Mission Awareness in a Catholic Family women graduates to the foreign missions. Later on in her life Mollie Rogers (as she was called) would describe her call to Mary Josephine Rogers was born in Boston, Massachusetts, on mission: October 27, 1882. She was the first daughter of Mary Josephine Plummer and Abraham T. Rogers, who raised a large family of Something-I do not know how to describe it-happened within five boys and three girls. Her grandparents, Mary Dunn and me. I forgot my errand; I was no longer mindful of the beauty and Patrick Rogers, born in Ireland but raised in Canada, had immi­ joy about me. I passed quickly through the campus, out of the grated to Massachusetts from Canada in 1842 soon after their college grounds, and across the street to the Churchwhere, before marriage. They experienced the typical hostility to newly arrived Jesus in the tabernacle, I measured my faith and the expression of it by the sight I had just witnessed.... From that moment, I had Irish Catholics in that period and yet managed to become well work to do, little or great, God alone knew.' integrated into this new cultural, social, and political world with remarkable assurance and amazing adaptability. Patrick Rogers soon built up a successful real estate business and served as a member of the Roxbury Common Council in 1858, 1859, 1863, Barbara Hendricks, M.M., acontributing editor, served asamissionary inPeru and Bolivia fortwenty-three years. Shewas president oftheMaryknoll Sisters and 1867. In 1870 he represented Old Ward 15 in the Boston Congregation (1970-78) and director of the Maryknoll Mission Institute Common Council. Mollie's father, Abraham, followed his father (1990-93). Her current research on the spiritual heritage of Mother Mary in the real estate business and also served in the BostonCommon Joseph isbeingshared inspiritual retreats withMaryknoll personnel aroundthe Council, representing Ward 22 from 1880 to 1882, when he was worldand is expected to lead toa book. appointed assistant building inspector of Boston. On the other

72 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH side of the family, grandparents Bridget Kennedy and William Will you tell me where I can get any information (in English, Gardener Plummer, an eighth-generation Yankee who was a Frenchor Latin) bearing on these lines of thought? ... Who knows Congregationalist, mirrored the attempt to bridge the gap be­ but that the little work we do here may be the beginning of greater 6 tween Catholic immigrants and "old" American Protestants.' efforts in later life. Without the benefit of Catholic schools, Josephine and Walsh responded immediately with a three-page letter, Abraham Rogers not only passed on the faith of their Irish carefully addressing her concerns and warmly encouraging her ancestors butalso communicated to their children a basic under­ work. He suggested that she add to her outline "the martyr spirit standing of the need for foreign mission activity at a time when of our age," and enclosed a copy of Life of Theophane Venard, a Catholics in the United States had little awareness of foreign contemporary French missioner martyred in Indochina. Walsh missions. In later life Mollie Rogers would remember the Catho- began sending her a steady supply of materials for her mission classes. Mollie looked forward to her first meeting with him during Christmas holidays at home with her family in Jamaica Plain (now part of Boston). The Rogers family learned Walsh had been ordained a priest of the Boston Archdiocese about foreign missions by on May 20, 1892, and had served for ten years as an assistant in St. Patrick's parish, Roxbury. Interested in foreign missions from subscribing to Catholic his seminary days, he became archdiocesan director of the Soci­ magazines from Europe. ety for the Propagation of the Faith in 1903. By 1906 he was already convinced that the time had come for U.S. Catholics to assume responsibility for the worldwide mission of the church and had formed an organization called the Catholic Foreign lie mission publications from Europe to which the family sub­ Mission Bureau with colleagues who shared his friendship and scribed and the impact these had on her dreams about foreign vision. Their immediate objective was to awaken the mission missions. consciousnessof Catholicsin theUnitedStatesthrougha mission magazine." I cannot remember a time when I was not deeply interested in the In the course of their first meeting, Walsh and Mollie talked people of other lands as well as my own America.... I was taught for several hours about the interest they shared in foreign mis­ to pray for missioners and the children they were trying to teach sions. He then showed her the galley proofs of the first issue of a about God, and to share with them the little store of money that new mission magazine called TheField Afar. Mollie's eyes imme­ was mine to spend as I liked.... I even visualized myself as a missionary going about doing good and converting whole cities.' diately focused on its statement of aim: "to deepen and widen in its readers the missionary spirit ... to strengthen, especiallyin the The Rogers children attended public schools in Roxbury and archdiocese of Boston, all workfor foreign missions." As she left, wentonfor higher education. All five boys would graduate from Father Walsh said to her, "I think we are going to be good Harvard; when it was time for Mollie, she chose Smith College. friends." This event changed her life completely; Mollie recog­ Throughout her life, Mollie Rogers spoke of the significance of nized thenthatFatherJames AnthonyWalshwastheoneshehad Smith College in her life's work. She said that if it had not been hoped to find-someone who shared her dream and would for Smith, she would not have discovered her mission vocation. provide the context for her call to the foreign missions. In her junior year she had given the last in a series of "Mission Back in Boston during the summer of 1907, Mollie became a Study Classes, 1903-1904" for Smith students; her session was dailycollaboratorwithWalshas shetranslated missionmaterials called "Catholic Missions." In her senior year Mollie was the and edited and wrote for TheField Afar. In the spring of 1908 she sustaining spirit for an organization of Catholics at Smith. She left herpositionat Smith,set asideherplansfor a master'sdegree, promoted thefrequent reception of theSacraments, generosityto and began teaching in Boston public schools. Now that she was Catholic missions, and involvementof the Catholic girls in Smith living in Boston, shewould devote all herfree time to the mission College's "Christian Work" activities.' education work at the Propagation of the Faith office. In the fall of 1906, as she began her work as zoology demon­ strator at Smith, Mollie was approached by Professor Elizabeth Catholic Foreign Mission Society of America DeeringHanscomto organizetheCatholicstudents,who seldom participated in extracurricular activities. "Bible Study" was sug­ In 1904 James A. Walsh had become acquainted with Thomas gested, but Mollie decided on "Mission Studies," which led her Frederick Price, a North Carolina priest who had been involved to seek the advice of Rev. James Anthony Walsh, director of the in homemissions as a ruralpastorsincehis ordinationin 1886;for Society for the Propagation of the Faith in Boston. Their first two years they keptup a correspondencebecauseof their mutual meeting opened wide the door for her life's work." interest in mission. Two years later, onSeptember 10, they metat the Eucharistic Congress in Montreal and agreed to organize the Coworker with James Anthony Walsh first Catholic foreign mission seminary in the United States. A few days later, on September 15, Mollie Rogers made a formal Mollie's letter to Father James A. Walsh described the goals and resolve to devote herself to this work, not knowing what the content of her projected class on missions and asked for help: future would hold but being totally committed to the new foundation for foreign missions.tOnce the project was approved The particular motive of these classes is to inspire the girls to do by the Catholic bishops of the United States and authorized by actual work when they leave college .... The schedule planned is Pope Pius Xon June 29, 1911, Walsh and Price began the founda­ as follows: 1st-the Preparation of priests and nuns for the work; tion at Hawthorne, New York. Here they were welcomed by the 2nd-Mission Orders and the Field of Work; 3rd-Nature of the FrenchDominicanpriests,whofound accommodations for them. work done, & 4th--collection and distribution of Funds. Another welcoming figure of great compassion and a pio­

April 1997 73 neer in her work for the impoverished victims of cancer was Rose late fall of 1911. In January three women who had expressed a Hawthorne, the daughter of Nathaniel Hawthorne. She had desire to work for the foreign missions joined Walsh and Price as founded a new Dominican community and in 1901 had estab­ secretaries. The work had begun; Walsh called the new founda­ lished a hospital at Hawthorne (then called Sherman Park). Rose tion "Maryknoll." Hawthorne (known as Mother Alphonsa) reached out in gener­ Mollie, already dedicated to this new movement, hesitated ous support of the little group of pioneer men and women with to leave her parents at this time because of a family crisis. As the theirworldwide vision whose official title was nowThe Catholic oldest daughter, she wanted to share the burden with her com­ Foreign Mission Society of America,"Walsh and Price with John passionand financial support. DuringMollie's visitto Hawthorne 1.Lane, another priestfrom Boston, moved into the small, dismal, in August of 1912, Walsh had confided to Mother Alphonsa that and drafty quarters of their humble beginnings at Hawthorne in withoutMollie's leadership, hefeared the women'sgroupwould Noteworthy

Mission Scholarship Grants University of London: "Christian Evangelicalism and the The Overseas Ministries Study Center, New Haven, Roots of Indian Religions: William and John Muir's Connecticut, announces the 1997 grantees of the Research Interactions with Scholars of Hinduism and Islam in EnablementProgram. Sixteen scholars representingGermany, Nineteenth-Century India" New Zealand, Nigeria, People's Republic of China, Russia, Gerhard R.Tiedemann,SchoolofOrientaland African Studies, Tanzania, the United Kingdom, and the United States received University of London: "Christianity and the Culture of awards for research projects in the study ofthe world Christian Violence in Shandong Province on the Eve of the Boxer movement. The Research Enablement Program is funded by Uprising" The Pew CharitableTrusts, Philadelphia, Pennsylvania, and is administered by OMSC. The grants, which will be dispensed Dissertation Field Research for work in the 1997-1998 academic year, total approximately Raphael Akiri, University of Edinburgh, UK: "Christianity in $293,000. Tanzania: A Socio-Historical Study of the Growth of Gerald H. Anderson, OMSC's directorwho also serves as theAnglican Church, 1893-1961" director of the REP and chair of the Review and Selection Chandra S. Mallampalli, University of Wisconsin, USA: Committee, states, "The Committee is pleased that this year's "Religion and the Public Sphere, 1880-1950: Hindu selections continue the now well-established REP tradition of Revival, Christian Missions and Cultural Politics in South bringing the study of the world Christian movement into the India" academic mainstream, especially in the disciplines of the Derek Peterson, University of Minnesota, USA: "Struggles humanities and social sciences ." over Schooling: A Social History of Rural Schools in This year the REP received 121 applications. Twenty Colonial Kenya" percent of the applicants were women, and fifty percent were C. Matt Samson,State University of New York, Albany, USA: citizens of countries outside Europe and North America. The "Re-enchanting the World: Maya Identity and grantees representa varietyof ecclesial communities.The REP Protestantism in the Western Highlands of Guatemala" is designed to support both younger scholars undertaking KarenSeat,TempleUniversity,USA: "The 'WomanQuestion' internationalresearch for doctoraldissertationsandestablished as a Site of Conflict: Missionary Schools for Women in scholars engaged in major writing projects dealing with the Modem Japan, 1872-1899" world Christian movement and its interaction with the public Andrei A. Znamenski, University of Toledo, USA : sphere, especially in the non-Western world. The grantees, "Nineteenth-Century Indigenous Responses to Russian listed by category, are as follows : Orthodox Missionaries in Siberia and Alaska"

Postdoctoral Book Research and Writing Scholarly Consultations J. F. Ade Ajayi, University of Ibadan, Nigeria: "A Biography Graham B. Walker, Jr., Asia Baptist Theological Seminary, of Samuel Ajayi Crowther" Philippines: "Concepts of 'Evil' and 'Fault' in Southeast John B. Carman, Harvard Divinity School, USA: "Seeds of Asian Worldviews" Christ in Hindu Soil" Kevin Ward, Leeds University, UK: "A Mirror to Mission: Roger E. Hedlund, Serampore College, India: "Churches of Reflections from the World Church on the Bicentenary of Indigenous Origins: The Little Tradition in Indian the Church Mission Society" Christianity" Raeburn T. Lange, Presbyterian Church of Aotearoa, New Planning Grants Zealand: "The Emergence and Development of an Kenneth R. Ross, University of Malawi, "Dictionary of Indigenous Christian Ministry and Priesthood in the Christianity in Malawi Project" Pacific Islands" Min Ma, Huazhong Normal University, China: "Christian Announcing Missions and Christian Higher Education in Hubei and The Overseas Ministries Study Center in New Haven, Hunan Provinces of China, 1860-1952" Connecticut, publisher of the INTERNATIONAL BULLETIN OF Avril Ann Powell, School of Oriental and African Studies, MISSIONARY RESEARCH, is pleased to announce the appointment

74 INTERNATION AL BULLETIN OF MISSIONARY RESEARCH

"'4 fall apart. In an intimate conversation Mother Alphonsa had priceless pearl is the tender mother's heart through which the leaned forward and spoken words that Mollie would always Motherof us all sentso greata blessing to me....I feel thatin some remember, "You can't leave. You must stay. You must." In the sense I am your child. urgent pleas of both Walsh and Mother Alphonsa, Mollie felt the I can do nothing in a material way to thank you-but so long call of the Spirit. Mother Alphonsa produced a check for $2,000 as I live and long after if possible, at least a Memorare will be offered for you each day." to help Mollie with family needs; within a few weeks Mollie left Boston and boarded the train for New York. Mollie sent her The letters between Mollie and Rose Hawthorne between gratitude to Mother Alphonsa on August 28, 1912: 1912 and 1923 reveal a warm, tender, and loving friendship between two remarkable Christian women of that period, whose Father Walsh has forwarded your letter and it finds me still lives were spent for those most in need of faith, hope, and love. overwhelmed.... You have been blessed with great gifts-but the In 1929 Mollie testified to the significant role of Rose Hawthorne

of Jonathan J. Bonk as Associate Director and Associate informationand registrationfor bothmeetings, contactGeorge Editor, effectiveJuly 1,1997.He will succeed JamesM. Phillips, R. Hunsberger, Western Theological Seminary, 86 East 12th who retires June 30, after fourteen years at OMSC. Born in Street, Holland, Michigan 49423. Canada, Bonk was raised by missionary parents in Ethiopia. He has an M.A. from Trinity Evangelical Divinity School and Personalia a Ph.D.from the UniversityofAberdeen,Scotland. An ordained Paul Jenkins, Archivist of the Basel Mission and Lecturer in minister in the Evangelical Mennonite Church, he has been on African History at the University of Basel, Switzerland, was the faculty of Providence College and Seminaryin Otterburne, awarded the Academic Prize (Wissenschaftspreis) for 1996 by Manitoba, since 1972, where he established and chairs the the city of Basel. He was recognized for his nine years of department of Global Christian Studies. He served as famine service at the University of Ghana, for creating a focus of relief coordinator in Ethiopia from 1974to 1976,while on leave internationalandinterdisciplinaryinterestin the BaselMission from his teaching post. He is the author of The Theory and Archive, and for his contribution in teaching African history at Practice ofMissionary Identification, 1860-1920 (1989)and Money the University of Basel. and Missions: Affluenceas a Western Missionary Problem (1991) Congratulations and best wishes to Andre V. Seumois, and is presently completing a book to be titled Rendering unto O.M.I., who will celebrate his eightieth birthday in Rome on Caesar: Mission-State Encounters, 1792-1992, for publication by April 29, 1997.Father Seumois has had a distinguished career Mercer University Press. He was president of the Association as a missiologist on the faculty of Ottawa University and at the of Professors of Mission for 1993-94, and he is currently the Pontifical Urban University in Rome, where he was dean of first vice-president of the American Society of Missiology. We the faculty of missiology from 1974to 1977. He also served as look forward to his contribution in the pages of this journal in consultant of the Congregation for the Evangelization of the years ahead. More will be said about the contribution of Peoples and as peritusat the Second Vatican Council. James Phillips to the BULLETIN in the July issue. Died. Horst Rzepkowski, S.V.D., 61, German The libraryat the Schoolof OrientalandAfricanStudies, missiologist, on November 25, 1996, in Sankt Augustin, University of London, has opened a new reading room Germany. After receiving his doctorate in missiology from the dedicated to the consultation of the library's rich holdings of Gregorian Universityin Rome in 1970,he workedat the S.V.D. archives, manuscripts, and rare books. The library is now the Missiological Institutein Sankt Augustin,wherehe was director major center for missionary archives in the United Kingdom, from 1975to 1979.For many years he was editor of the S.V.D. with 750,000documents on mission work in Asia, Africa, and journal Verbum, and at the time of his death he was editor of the Pacific, 17,000photographs, and 20,000 published works. Mission Studies,the journal of the International Association of Rosemary Seton, the archivist, may be contacted at: tel. 0171­ Mission Studies. His Lexikon derMission: Geschichte, Theologie, 323-6112,fax 0171-323-6220, E-mail [email protected] Ethnologie, a major reference work, was published in 1992. The "[esus" film, distributed internationally by Campus Died. M. M. Thomas, 80, influential Asian ecumenist, on Crusadefor Christ and usedby 453missionagencies as partof December3, 1996,on a train to Thiruvalla, nearMadras, on his theirministry, has beenviewedby 850millionpeoplein nearly journey home from Vellore, where he had been visiting his son 400 language versions in 219 nations. It is the most translated Kurian. A lay member of the Mar Thoma Syrian Church of film in motion picture history. Malabar, he was director of the Christian Institute for the The synod of the Russian Orthodox Church has named Study of Religion and Society in Bangalore from 1962to 1975. 1997as the "Year of St. Innocent." St. Innocent was arguably Thomas served as moderator of the central committee of the the church's most outstanding missionary,and 1997marks the World Council of Churches from 1968 to 1975. From 1990 to 200th anniversary of his birth. 1992he was governor of the state of Nagaland. His numerous The annual meeting of the American Society of publications include The Christian Response to the Asian Missiology will be held June 20-22, 1997, at Techny (near Revolution (1966), The Acknowledged Christ of the Indian Chicago), Illinois. The themeis "MarginalizationandMission." Renaissance (1970), and Risking Christ for Christ's Sake (1987). AngelynDries, O.S.F.,ofCardinalStritch College, is president. His article "My Pilgrimagein Mission" appearedin the January The Association of Professors of Mission will meet June 19­ 1989issue ofthe INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. 20 at the same place in conjunction with the ASM. For further

April 1997 75 in the foundation of her own community; she told her sisters that beganto take note of what they found and called it the Maryknoll without the guidance and gift of Mother Alphonsa, "the work of spirit. Two decades later in 1930, after two long visits to the our particular branch would not have gone on that year." Mollie missions in Asia, Mollie Rogers wrote about this spirit: realized that another beginning would probably not have been made." What is the Maryknoll spirit we ask ourselves again? I only know that I like to have people see in us real simplicity, that gentleness of which Our Lord spoke when he saw Nathaniel approach him, The "Teresians" of Maryknoll Behold amanwithoutguile,no subterfuge, no hypocrisy. I like to feel that people see reflected in our eyes the charity of Christ. ... We Mollie Rogers was twenty-nine years old when she arrived at are seeking souls. We expect to go out and live amongst people Hawthorne to join the secretaries on September 9, 1912. Before who will be suspicious of us, who will respect us only when we the entire group of Maryknollers moved to their permanent ~ have proven our virtue, our sincerity and our usefulness to them. home, a large farm on Sunset Hill in Ossining, New York, ... For this we need all ourindividuality, all ourgenerosity, all our overlooking the Hudson, the women's community numbered graciousness and sweetness and all our powers of gentle persua­ seven. After consulting the women, Walsh appointed Mollie siveness." their director "under his own guidance." Mollie's note of Sep­ tember 16 to the secretaries reveals her compassionate love in Foreign Missions at Last service to the little group gathered for mission. "I want you to In 1917 Walsh made an exploratory trip to the Orient in order to know how wholly I belong to you in every hour of the day and locate a mission territory in China for the first group of men to be night, to serve you, to love you, to watch over you and with you, ordainedin 1918. BishopJean-BaptisteBudes deGuebriantof the under the guidance of the Holy Spirit, for of myself I can do Paris Foreign Mission Society and vicar apostolic of Canton nothing. Through Father Walsh and you, I offer to this work, the welcomed Maryknoll to Yeungkong and Loting in the province service of my entire being."12 of Kuangtung. On September 8, 1918, the first group of four Throughout her life she would gladly accept every opportu­ Maryknoll priests left for Yeungkong led by Father Thomas nity for service held out to her by Father Walsh or needed by the Frederick Price, cofounder. Price died of a severe case of appen­ community: to take charge or to cook, to wrap magazines or to dicitis during the first year, but his holiness and zeal inspired the write a story. The years from 1912 to 1918 seemed to fly by. The three young priests who became heads of new mission areas number of candidates steadily increased each year, and soon the eventually entrusted to Maryknoll. They contributed remark­ threefarm houses wereoverflowing: the"secretaries" had settled ably to the development of the mission witness and ministries of in a large old Dutch colonial house that Walsh christened Saint the 425 Maryknollers (252 men, 173 women) in China from 1918 Teresa's Lodge, in memory of the day the women had moved to 1951.15 from Hawthorne, on October 15, 1912. They were soon known as Aftereight years of patient waiting, on February 14, 1920,the Teresians received word from Archbishop Patrick Hayes of New York that they were now formally approved by Rome as the Rome seemed to think that Congregation of the Foreign Mission Sisters of Saint Dominic. American women were too The first constitutions stated their special purpose: "the conver­ sion of pagans in heathen lands or Asiatics in Christian Coun­ soft for the hardships of tries." The Field Afar announced the news that "the Maryknoll missionary life. Sisters" had received formal ecclesiastical approval, news that broughtmany more responses from womeninterested in foreign mission. Mollie, who was now called Mother Mary Joseph, lost the Teresians. Walsh urged them to see in Teresa of Avila the no time in assigning eight sisters to work among the Japanese model for their life; Mollie found that Teresa's life and teachings immigrants on the West Coast in Los Angeles and Seattle; the made her a perfect guide for the women because of the spiritual following year six sisters sailed for SouthChina to beginmissions heights she attained in the midst of an intensely active life. in Hong Kong and Yeungkong. By Christmas of 1921 there were 76 Maryknoll sisters at the Maryknoll center, all dreaming of a Saint Teresa was the model on which we were to pattern our future in foreign mission but working hard to staff the offices of religious life Our life was a busy, distracted one-eachday too The Field Afar magazine and to provide all the other services short to see its tasks completed. We soon learned that a missioner needed for the seminary and the sisters' community. must be a contemplative in action; that our hearts must be on fire By 1923 Maryknoll priests/brothers were sending their with love of God and souls. Meditation, faithfulness to times of sixth group to China, the sisters their third. Mother Mary Joseph prayer and trying to be constantly mindful of God's presence in our souls were the foundation of this missionary life we had led the 1923 contingent in herfirst trip to the Orient: seven sisters, chosen to follow. 13 three priests, and one brother. This five-month visit to the early Maryknoll missions gave her invaluable background on mission During these early years Father Walsh did everything pos­ in China in a chaotic time of social upheaval. She traveled sible to gain canonical recognition for the Teresians as Religious extensively by every possible means-steamers, trains, river Sisters, butRome seemed unwilling to grant missionary status to boats, junks, sampans, sedan-chairs, and rickshaws-fromHong American women. Many thought that American women were Kong north through Kwangtung to Shanghai, Nanking, and too soft to meet the hardships of missionary life. Mollie, however, Peking and on into Manchuria and Korea. What Maryknollers had strong confidence that women had a place in foreign mis­ loved most about her was that she shared their life just as it was, sions. listened carefully to all their experiences, laughed and cried with Maryknollopenedits arms to manyvisitors: relatives,friends, them, and gave them the courage to go on. (Walsh called her guests, and foreign missioners. People were attracted by the Mother of the Knoll because of her compassionate and dynamic charm of the family spirit reflected in TheField Afar, and visitors role in Maryknoll.)

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH During this visit, Mother kept a detailed diary of 149 pages we are committed to a common objective and our desire is to and wrote many letters to those back home at the Maryknoll attain it, as we have begun, with sincere cooperation." Her center. Maryknollers in South China wrote inspiring accounts of exhortation to both Maryknoll men and Maryknoll women is her apostolic leadership, her easy adaptability to the volatile and clear, "The difficulties are formidable, but they are such as might dangerous context of mission in China, and her spontaneous, have been anticipated. They call for readjustment not with­ friendly relationships with the Chinese she met." Father Francis drawal." She describes the two biggest problems: "(1) our efforts X. Ford, Maryknoll's first seminarian, who later became bishop have not been sufficiently directed to catechetical work and of the Kaying Vicariate and died a martyr in a Communist prison directevangelization,and (2)the methodof financing hasproved in 1951, wrote to James A. Walsh as follows about Mother's first too burdensome for the Ordinary." Speaking of her own vision visit to China: of what is needed especially in China, Korea, Manchuria, and Japan, she writes, "Except in rare cases, the Sisters shall be MotherMaryJosephsawChinafrom the insideof the kitchens, the encouraged to undertake direct catechetical and evangelical interior of the family quarters, and smiled her way into the hearts workand for that purposewillexpect to go from station to station of the womenfolk. She saw family life as we cannot see it. ... I for visitations comparable to those of the priests." always thought it was the foreign face and clothes that frightened This new role for women in China would require strong children, but I look and dress more Chinese than the Reverend Mother did, and yet they ran to her and lost their bashfulness. Her individuality in each sister, something she had encouraged from whole trip emphasized the hold our Sisters will have on Chinese the beginning. It would demand a change in lifestyle for the womenand the utterneed of suchinfluenceto gainthesewomen's sisters: living in groups of two, traveling to remote villages with hearts." no opportunityfor daily Mass or the supportof a larger Christian community, depending on the village folk for hospitality and Father Ford shared his views with Mother Mary Joseph and needs. MotherMaryJoseph was shapinga newmodel for women discovered that she too envisioned a life of apostolic work for the sisters. Traditionally the work of missionary sisters in China had been in schools, orphanages, houses for old folks and blind girls, Mother Mary Joseph andsomedispensarywork. Such wasthe modelin 1921whenthe sisters arrived. Ford discussed with Mother his hope of having envisioned a new model for the sisters go in pairs to live among the people in the villages for Catholic sisters-one that weeks at a time, dedicated to the work of the direct apostolate. was totally geared to Three weeks later, Ford wrote another letter home to James A. .. Walsh regarding a new role for women missioners in China. nussion,

I haveasked MotherMaryJosephfor permission to take two of the Sisters on trips into the country villages. Mother said this kind of religious, one that was totally geared to mission. She knew that work is what she has visioned the Sisters doing here in China. their preparation should be equivalent to that of the priests. Although it may seem a bit novel, it is surely necessary, and I can At the close of the 1920s, there were 129 Maryknoll sisters see the time when the Sisters will take charge of the women folk just as we do the men and boys. Then-we shall simply jump working overseas: in South China (from 1921), Korea (1924), along in conversions." Manchuria (1925), Philippines (1926), and the Hawaiian Islands (1927).In 1937 the first group was sent to Japan. Recognizing the In August of 1929 Mother drafted a mission policy to be need for good communication to bridge the distances, in 1921 discussed by Maryknoll superiors of mission areas in Asia; it Mother began the custom of sending several letter/ conferences reflects her apostolic quality of leadership and demonstrates each year to every community of sisters. These reveal her clear how she recognized apparent failures as challenges to be faced. vision of mission as witness to the coming of God's reign, to the centrality of Christin mission and ministries, and to compassion­ The Sisters' work in the missions needs for its satisfactory devel­ ate love. Her theology of mission was rooted in the incarnation. opment a definite mission method on the part of the Sisters and a Writtenbetween1921and 1955,theseconferences keptthesisters working plan based on their relation with priests and bishop. We aware of "Maryknoll family" happenings, emphasized the foun­ shall try to consider them in the order named, remembering that dations of Christian faith, focused on their missionary purpose, for their attainment, training and experience are required in the and evoked their unity of spirit." same measure in which they are required for the priests.... [Our] During the 1920s, Mother Mary Joseph was in journeys organization has progressed in such a way that it might be said to often: in 1923-24 to Asia, in 1926-27 to Asia/Hawaii, in 1929-30 have developed out of the needs which arose rather than by prearranged policiesand ideals. Itwasone thingto trainSistersfor to Europe, the Middle East, and Asia. In 1933 she went to Rome specific mission requirements, it was quite another to meet the for the episcopal ordination of Walsh. The 1930s were filled with increasing demands of a busy Maryknoll Center which within a great expectations for her, despite the era of the Great Depres­ few years acquired national ramifications and ever increasing sion; she built a large motherhouse to replace dilapidated farm­ departments of organization." houses no longer large enough for the sisters. In 1932 she estab­ lished a cloistered branch of Maryknoll Sisters who would spend She wenton to saythatshe was well aware of some criticisms their lives in prayer and penance as a spiritual "powerhouse" for made of the sisters. She admits that there are problems; the sisters Maryknollers and other missioners. are still students and not yet graduate missioners. She feels that In 1935 Mother Mary Joseph canceled her plans for visiting missionbeginningsare an exceedinglytryingtime, and "recrimi­ thesistersin Asia becauseof Walsh's ill health. His deathon April nations may, after all, be nothing more than an evidence of family 14, 1936, brought great sorrow and a sense of loss, yet she listed spirit." This proposed policy is a masterpiece of honesty, humil­ it as one of the most important events of her life. Although it ity, and courageous diplomacy. She endsby saying, "Forthe rest, marked the end of thirty years of collaboration with him in the

April 1997 77 building of Maryknoll, she believed that Walsh, in the commun­ interior of South China a few sisters managed to evade the ion of saints, would continue his guidance and support. As the Japanese army and somehow survive the war." last of the three founders, she lived on for nearly twenty years Fifty-three Maryknoll sisters in Manila were under house intenton passingon Maryknoll'sspiritualheritage. By1940there arrest in Assumption College for two and a half years, from were 528 professed sisters and 88 in the formation program: 241 January 1942 to July 1944. With several thousand other enemy were in mission in China, Korea, Manchuria, Japan, and the aliens, they were then interned at the Los Banos internment Hawaiian Islands, and over 30 were at work in small communi­ camp, where, for seven months, they endured privation, anxiety, ties in the United States (in Seattle, Los Angeles, Los Altos, and, ultimately, near starvation. No word of these sisters reached Monrovia, San Juan Bautista, and Scranton). The rest were pro­ Maryknollfor nearlythreeyears. OnFebruary23,1945,the entire viding the services needed at Maryknoll, New York, for its camp was liberated by the U. S. military, aided by Filipino development as a dynamic center for the emerging missionary guerrillas." consciousness of Catholics in the United States. Throughout the war years Mother Mary Joseph remained calm and joyful, relying on God's providence as the cornerstone World War II and New Beginnings of her spirituality. Her vibrant hope kept her from grieving over the devastation of every mission that her sisters had helped to In 1940 Mother Mary Joseph set sail for Hong Kong on the SS build in Asia, including communities of Christians, catechetical Coolidge. She visited the sisters in Hawaii and then, at Yokohama centers, clinics, schools, hospitals, social programs, and the novi­ and Kobe, managed briefon-board visits with ten of the sisters in tiates for native sisters-all the work of two decades. Japan. At Shanghai she had a chance meeting with a few of her Four months after the United States had declared war on sisters. Arriving at Hong Kong in time to celebrate her fifty­ Japan,Maryknollresponded to a call for missionin Latin America. eighth birthday on October 27, she learned that travel to the Maryknoll priests and brothers were sent to Bolivia in April of interiorwas restricted. Three sisters from Kaying, after a harrow­ 1942; Mother Mary Joseph assigned sisters there the following ing twelve-day trip through Japanese lines, managed to reach year. In 1943shealso responded to calls for missionin Nicaragua Hong Kong and brought news of the escalating war. However, and Panama, helping in the sisters' preparation for this new field the trip was worthwhile; she weighed the situation of Japan's of mission among the poor and neglected. Unable to make relentless expansion, discussed tentative plans for the immedi­ visitations to Latin America because of poor health at the time, ate future, and shared her great-hearted love and hope with the she kept up a steady correspondence with the sisters, encourag­ missioners. She traveled to the Philippines for a brief visit with ing their medical, educational, catechetical, and social works." the sisters there, observed the development of their educational In the early 1940s the annual groups of candidates increased and medical works, and then sailed back to Hong Kong in time in numbers. In September 1945 Mother Mary Joseph was de­ for Christmas. Before leaving Hong Kong, she wrote to those lighted by the largest group yet-one hundred young women, back at Maryknoll, "Parting was hard especially in these days of many already trained as doctors, nurses, teachers, and social workers. After World War II, Maryknollers returned to their mission areas in Asia with high hopes and enormous challenges In the interior of South in rebuilding their works. The large groups of women entering Maryknoll now enabled more sisters to go overseas each year. In China a few sisters February of 1946 the Maryknoll sisters celebrated their twenty­ managed to evade the fifth anniversary as a religious community. Mother reflected on the destruction of the war, the strengths of the community, and Japanese army and the challenges ahead: "Today we are a strong, vigorous religious somehow survive the war. body with far-flung missions. We see much of our work built up through years of toil and hardship and at great cost, now appar­ ently in ruin. God alone knows why this is so, as he alone knows warand uncertainty, but withfaith in God's loving watchfulness why we are now tilling the soil in new mission fields."25 we said our last good-byes, the Sisters [to] go into retreat and we There had been much suffering and terrible privation in the to face the journey home with whatever it may hold."?' lives of all of her sisters in Asia during the war. Three in the Returning to the United States in early 1941,Mother faced a Philippines came to her mind. Sister Hyacinth Kunkler had hard decision: should her sisters remain in Asia? She followed disappeared,probablymeetingdeathin the mountainsof Baguio, the general policy of the church and the recommendation of fleeing the Japanese forces. Sisters Mary Trinita Logue and Maryknollers present in Asia-the sisters would stay. With the Brigida Kiley had undergone long hours and days of interroga­ bombing of Pearl Harbor on December 7, 1941,the United States tion and incredible torture in the Fort Santiago prison. Mother immediately declared war on Japan, and suddenly a wall of understood that suffering was an essential part of missionary silence surrounded the Asian missions. Vatican, Red Cross, and life, yet she had never imagined the trials and horror her sisters U.S. State Department channels provided bits of news, but it would endure." would be a year and a half before she would know the details of In July of 1946 the Maryknoll sisters held their fourth Gen­ house arrest and the exchange of prisoners when the first group eral Chapter, for the fourth time reelecting Mother Mary Joseph of sisterswas repatriated on theSSGripsholm. Those under house as mother general. As foundress, she had been allowed to go arrest made a long, dangerous two-month trip by Japanese beyond two terms of office at the previous General Chapter, but freighter to PortugueseEast Africa, wherethey exchanged places now ecclesiastical authorities refused the formal request made with Japanese prisoners on the SS Gripsholm. After crossing the by the community for an extension of another term. It was a blow Atlantic, they sailed up the Hudson on August 25, 1942. Mother to the sisters-Mother had been the leader since 1912-and for Mary Joseph was at the dock to welcome them home; she stayed Mother herself it was a sorrowful experience. At sixty-four years with them for three days as their release was processed. In the of age, she was still full of life, enthusiastic, and filled with

78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH wisdom. Her words at the end of the morning meditation at the her Maryknoll history classes, the warmth of her correspon­ motherhouseon the first Sundayof Adventin 1946were those of dence, and hergracious availability to the community and guests a valiant woman, loyal to the church, even in the face of great at the motherhouse. She suffered a severe stroke in 1952 but disappointment. within a year resumed her gifted life of community-building from a wheelchair. Now there is a gift we are each to present to the Christ Child this On October 5, 1955, Mother Mary Joseph was taken to St. year. Yesterday the Cardinal sent for me to speak about the Vincent's Hospital, Manhattan, in a weakened condition; she postulation [the requestfor a fourth term]. He said he knows it will died there on October 9. That year there were 1,027 Maryknoll not be granted.... He advised me, very kindly, and with consid­ eration of all our interest, to refuse the election.... This, of course, I will do, for an opinion of this kind should be law to us, who are subject to authority. While this act will take from my hands the government of the Congregation, it will also free me for things I Mother Mary Joseph's have long wished to do and which should be of lasting help and challenge to her sisters: benefit to us all." #00 we love enough, do we One month later, at the Elective Chapter for the new mother work enough, do we pray general, Mother Mary Joseph shared her reflections with her sisters on the thirty-four years of their life as Maryknoll sisters. enough?" She gave thanks and praise to God for all that had happened in the growth of the community and its mission. She would con­ tinue to give all her energy and wisdom to the community as sisters who mourned her loss and celebrated her life; they were mother foundress, second only to the new superior, Mother present in mission in Asia, the central Pacific Islands, Latin Mary Columba Tarpey, until her final illness. The mission work America, and Africa as well as in the United States. Her legacy, of Mother Mary Joseph Rogers was widely known and given well documented in her numerous writings, lives on in the high praise throughout the Catholic Church in the United States community she founded and in the hearts of her sisters. Her and in countries whereMaryknollers worked. Honorarydegrees words express it well: of doctor of laws were conferred on Mother MaryJoseph at Regis College in Boston in June 1945,and at Trinity College, Washing­ The dominant factor in our lives is love-love of God, and love of ton, D.C., in 1949. In June 1950 she was once again "Mollie neighbor as we love ourselves for love of God.... Love, work, Rogers" on the campus of her alma mater, Smith College, where prayer and suffering will sustain us in the future as they have in the past. All who are here now, all who will come after us, will she was awarded the degree doctor of humaneletters-itwas the have no other tools than these with which to build.... God has yet forty-fifth anniversary of her own graduating class of 1905. a great work for us to do; countless souls await our ministries, our In her "retired" years, Mother Mary Joseph continued to teachings.... Do we love enough, do we workenough, do we pray sendher inspiringletter/ conferencesto hersisters. She remained enough, do we suffer enough? Maryknoll's future depends on our the center of community life through the retreats she directed, answer."

Notes ------­ 1. Mary J. Rogers, "The Student Volunteers," talk to the League of the 11. Mother Mary Joseph Rogers, "Talk to the Community," January 6, Sacred Heart, November 1917, Mother Mary Joseph Rogers Papers, 1929, conferences / talks to MaryknollSisters, MMJR Papers, Box 10, Box 12, Folder 1, Mission Archives, Maryknoll, N.Y. (hereafter cited Folder 2. as MMJR Papers). 12. Wholean, "Teresian Diary," September 16, 1912, pp. 64-65. 2. See "Notes on Mother Mary Joseph Rogers' Home-childhood­ 13. Mother Mary Joseph Rogers, "Feast of Saint Teresa," October 15, girlhood" and "Rogers Family History," MMJR Papers, Box 1, 1948, MMJR Papers, Box 11, Folder 6. Folders 7, 8, 9. 14. Mother Mary Joseph Rogers, "Maryknoll Spirit," August 4, 1930, 3. Mother Mary Joseph Rogers, "Mission Interest," draft for an article MMJR Papers, Box 10, Folder 3. written in Seattle (surmised date, 1940), MMJR Papers, Box 12, 15. Jean-Paul Wiest, Maryknoll in China: A History,1918-1955 (Armonk, Folder 7. N.Y.: M. E. Sharpe, 1988), pp. 47-52. See "The Five Mission Territo­ 4. John Handley, C.S.P., letter to editor of America, December 20, 1925, ries," pp. 52-59, and Appendix 6, "Maryknoll Personnel in China." MMJR Papers, Box 8, Folder 16. 16. Mother Mary Joseph Rogers, "Mission Diary, 1923-24," MMJR 5. Mother Mary Joseph Rogers, "His Guiding Genius," TheField Afar, Papers, Box 12, Folder 9. See 149-page diary for full account of her April 1946, pp. 10-12. five-month trip to Asian missions. 6. Mother Mary Joseph Rogers, correspondence with James Anthony 17. Francis X.Ford letter to James Anthony Walsh, February 20, 1924,in Walsh, 1906-35, letter to "Dear Father Walsh," October 1906, MMJR Wiest,Maryknoll inChina, p.l0l. WiestquotesSisterThereseGrondin, Papers, Box 2, Folder 1. M.M., Sisters Carry theGospel (Maryknoll, N.Y.: Maryknoll Publica­ 7. Daniel Sargent, All the Day Long: James Anthony Walsh, Cofounder of tions, 1956), p. 18. Maryknoll (NewYork: Longmans,Green,1941),see "TheJournalist," 18. Ford to Walsh, March 1924, in Wiest, Maryknoll in China, p. 102, and pp.77-9l. in Grondin, Sisters Carrythe Gospel, p. 17. 8. Mary Louise Wholean, "Teresian Diary," September 15, 1912, pp. 19. Mother Mary Joseph, "Mission Policy, August 17, 1929," MMJR 63-64, Mission Archives, Maryknoll, N.Y. Papers, Box 12, Folder Ita). 9. Sister Jeanne Marie Lyons, M.M., Maryknoll's First Lady: The Lifeof 20. Mother Mary Joseph Rogers, letter/conferences of Mother Mary Mother Mary Joseph, Foundress of the Maryknoll Sisters (New York: Joseph (to Maryknoll Sisters), covering the years 1921-55. These are Dodd, Mead, 1964), pp. 63-85, chap. 3, "Hawthorne." found in the MMJRPapers, Box 3, Folders 1-14; Box 10, Folders 1-8; 10. MotherMaryJosephRogers, correspondencewithMotherAlphonsa Box 11, Folders 1-9; and Box 12, Folders 1-7. Lathrop Hawthorne, 1912-23, letter to "My dear Mother," August 21. Mother Mary Joseph Rogers, "Mission Diary, 1940-41," January 1, 28, 1912, MMJR Papers, Box 8, Folder 1. 1941, MMJR Papers, Box 12, Folder 13.

April 1997 79 22. Lyons, Maryknoll's First Lady,pp. 238-39. 27. MotherMaryJoseph Rogers, "FirstSundayof Advent," December1, 23. Ibid., p. 243. 1946, MMJR Papers, Box 11, Folder 4. 24. Ibid., p. 241. 28. Mother Mary Joseph Rogers, "Meditation Given by Mother Mary 25. Ibid., p. 251. Joseph," January 2, 1947, MMJR Papers, Box 11, Folder 4. 26. Ibid, pp. 243-54.

Bibliography The writings of Mary Josephine Rogers (Mother Mary Joseph Rogers), Books About Mary Josephine Rogers published articles as well as unpublished manuscripts, are contained in Kennedy, Camilla, M.M. TotheUttermost PartsoftheEarth: TheSpiritand the Mother Mary Joseph Rogers Papers, Mission Archives, Maryknoll, Charism of Mary Josephine Rogers. Maryknoll, N.Y.: Maryknoll New York. This collection contains documents relating to her personal Sisters, 1987. and family history, including correspondence, conferences, medita­ Lernoux,Penny. Hearts onFire: TheStoryoftheMaryknoll Sisters. Maryknoll, tions, retreat talks, Maryknoll history outlines, mission diaries and N.Y.: Orbis Books, 1993. missionpolicies,bookscompiledby Mother herself, material concerning Lyons, Jeanne Marie, M.M. Maryknoll's FirstLady: TheLifeofMotherMary her last illness, and a large collection of memorabilia. There are record­ Joseph, Foundress oftheMaryknoll Sisters. New York: Dodd, Mead, ings of some of her conferences to the sisters. 1964. Wiest, Jean-PauL Maryknoll in China: A History, 1918-1955. Armonk, Articles by Mary Josephine Rogers N.Y.: M. E. Sharpe, 1988. 1907 Letter to Editor. The Field Afar, October, p. 12. Dissertations 1912 "The CalL" TheField Afar, April-May, p. 7. Chatfield, Joan, M.M. "First Choice: Mission. The Maryknoll Sisters, 1913 "The Apostate's Return." The Field Afar, November, pp. 9-11. 1912-1975." Ph.D. diss., Graduate Theological Union, Berkeley, 1927 "America's Contribution to the Personnel of the Missions." Our Calif., 1983. Sunday Visitor,October. Dries, Angelyn. "The Whole Way Into the Wilderness: The Foreign 1927 "American Womanhood's Contribution to the Missions." Our Mission Impulse of the American Catholic Church, 1893-1925." Sunday Visitor, November. Ph.D. diss., Graduate Theological Union, Berkeley, Calif., 1989. 1931 "Our Mother's House." TheField Afar, June, pp. 176-78. Kennedy, Camilla, M.M. "A Study of the Charism Operative in Mary 1932 "The American Girl in Foreign Missions." The Shield, April, p. 1. Josephine Rogers (1882-1955): Foundress of the Maryknoll Sis­ 1936 "Out of the Years." TheField Afar, May, pp. 140-43. ters." Ph.D. diss., St. Louis Univ., St. Louis, Mo., 1980. 1936 "From Secretaries to Maryknoll Sisters." TheField Afar,June, pp. Schintz, Mary Ann. "An Investigation of the Modernizing Role of the 184-87. Maryknoll Sisters in China." Ph.D. diss., Univ. of Wisconsin­ 1946 "His Guiding Genius." TheField Afar, April, pp. 10-12. Madison, 1978.

The Legacy of John J. Considine, M.M. Angelyn Dries, O.S.F.

Ohn JosePh Considine entered the newly founded Catho­ was augmented by avid reading, a trait that continued through­ lic Foreign Mission Society in 1915. His contribution to out his life. He confessed to taking biographer Katherine Burton misslology,J however, wasnotto be as an overseasmissionarybut as his writing mentor.' His diaries from high school and college as a missiographer, writer, organizer, and educator.' The advice years portrayhim as an intense young man charting his personal Considine later gave to BishopJames E.Walsh, encouraging him and spiritual growth. He constantly struggled, sometimes to the to write a book on the church in Asia, bespoke John's own detriment of his health, to temper his zeal through balancing approach to the relationship between theory and practice in writing, reading, prayer, and action. He entered the Catholic mission matters: "While the book must be ideological, it should Foreign Mission Society in 1915at the Venard CollegeSeminary, speak principally in terms of human beings. It should be deep Clarks Summit, Pennsylvania. He particularly expressed regard enough to satisfy those who are in the know and at the same time for two of his teachers there, Frederick Dietz, M.M., and James E. should be extremely readable.'? In various leadership positions Walsh, M.M. He then spent the next few years of his formation in and throughout his literary output, John Joseph Considine Ossining, New York, at the Maryknoll Seminary. spanned theoretical and operative foundations of missiology. In 1920 Considine was elected to the executive board of the Considine was born in New Bedford, Massachusetts, on Catholic Students Mission Crusade, the first of many leadership October9, 1897,the eldest sonof JohnW. Considine and Alice M. positions he would hold throughout his life. Here he began to Murphy. He had six brothers and one sister. His journalistic recognize the benefits of research and writing about mission talents found expression in his diary, a column in the Holy experience in order to have Americans "wrapped up in the Family High School paper, and the local newspaper. His writing missions." He began the first of several efforts over his life to develop the missiology section of the Maryknoll library. Or­ dained a priestin 1923,he received a licentiate in sacred theology Angelyn Dries, O.S.F.,is Associate Professor of Religious Studies, Cardinal from the Catholic University in Washington, D.C., in 1924. In Stritch College, Milwaukee, Wisconsin. She is completing a history of U. S. Washington, he had the opportunity of discussions with the Catholic agencies committed to overseas missions. German missiologist Frederick Schwager, S.V.D.

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