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Oui, Dieu Le Veut: the Life and Times of Amanda Viger, Soeur Saint Jean-De-Goto/By Mary Jane Losier

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Oui, Dieu Le Veut: the Life and Times of Amanda Viger, Soeur Saint Jean-De-Goto/By Mary Jane Losier National Library Bibliothèque nationale I*m of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence dowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, ioan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microfom, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fkom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. aut~risation, THESIS ABSTRACT "Oui, Dieu le Veut": The Life and Times of Amanda Viger, Soeur Saint Jean-de-Goto No one contnbuted more to the social welfare of the people of northeast New Bnuiswick than the religious communities of women who served there. Yet very ofien they have been marginalised in histories, their identities hidden in the depths of their institutions. The pious aura that surrounded hem, and kept outsiders at a respectful distance, has sewed to shut out historiaos as weil. The Reli@etrses Hospitalières de Saint Joseph or Hospitaliers were one of the htwomen's religious communities to corne to New Brunswick, one of the most successfùl, and certainly one of the most numerous. Amanda Viger was a founder of the order's primary and most precarious New Brunswick foundation. Her life, in many ways, was a typical religious life. Her story is the story of the congregation itself and of the women who ran it. It is the story of their expansion and it is the story of their contribution, and, above dl, it is the story of their faith. This thesis traces the life of Amanda Viger from her birth in Bouche~lle,Quebec, in 1845, to her death in the Hôtel-Dieu, Arthabaska, Quebec, in 1906. The major part of the work centers on her career in Tracadie, where she and five others established a foundation in 1868. The Hospitallers were called to look after leprosy victims sequestered in a lazaretto hospital. Viger, a trained pharmacist, remained in Tracadie for 34 years, and occupied nearly al1 of the highest offices in that community. She was etected mother superior five times. The work examines the extent to which the deeply Catholic spirituality which infused her Life from her eariiest days also directed her in her choice of vocation, and detennined her success. It demonstrates that, while much of what Amanda Viger did in religious life was motivated by Catholic spirituality, she also was often influenceci by her own perceptions of what was right and what should happen. Most of the research for this thesis was conducted in the RHSJ Archives, Maison Provinciale, Notre-Dame de L'Assomption, Bathurst. Soeur Nicole Buissiéres, Archivist, Maison Générale des RHSJ, Montreal, and Soeur Corinne LaPlante, Archivist, Maison Provinciale des RHSJ, Bathurst, not only opened their archives, but were enomously helpfbi in amwering questions, and in interpreting the niles and customs of religious life, during the time period of this thesis. The interviews were idormal and took place nom 1989 to 1995, sometimes during archival visits and, sometimes, as documents and letters warranted explanations, over the telephone. Soeur Florence Bertrand, CND, Directrice du Service des Archives, Les Soeurs de la Congrégation de Nôtre-Dame, Montréai, kindly provided the documents relating to Amanda Viger's experience as a boarding school snident. Soeur Claire Perrault, Archivist, RHSJ, Arthabaska, provided some of the articles relating to the final phase of Viger's life and career, when she was the Mother Superior of that foundation. C. N. Lanctot, married to Hermine Demers, granddaughter of Orpha Viger, Amanda Viger's sister, sent a detailed genealogy of the Viger farnily. M. and Mme. Lanctot also met with research assistants Eugénie Doucet and Thérèse Lafond on 10 January 1990, and talked about the Viger family in a recorded inte~ew,conducted in their home in St.- Lambert Quebec. 1am merindebted to these two senior citizens, Doucet and Lafond, who visited the Maison Générale des RHSJ, Montreal, on my behalf, where they recorded, on tape, the letters fiom the Hospitallers of the Hôtel-Dieu in Tracadie, fiom 1875- 1902, and those from the Hospitallers of l'Hôtel-Dieu in Arthabaska fiom 1902- 1906. Later, these tapes were transcribed by Mme. Doucet. I also have to thank rny husband, J. Aldéo Losier for his critical and frank appraisal of my work, my thesis advisor Dr. Gai1 Campbell for her excellent judgment, her carefid analysis, and her attention to detail, as well as Dr. Giliian Thompson for her encouragement. Dieu le Veut Amanda Viger: Soeur Saint Jean-de-Goto: Her Life and Times M. J. Losier TabIe of Contents An Introduction ................................................................................ Chapter 1 ....................................................................................... Chapter 2 ....................................................................................... Chapter 3 ....................................................................................... Chapter 4 ....................................................................................... Chapter 5 ....................................................................................... Chapter6 ....................................................................................... Epilogue ........................................................................................ B ibliography ................................................................................... An Introduction Dieu le veuf sweet words that give me strength and courage, yes, God's will, it shall be my motto and my rallying cry. Sr. St. Jean-de-Goto R. H-de St.-Joseph le 3 septembre 1875. On 29 September 1868,23 year old Amanda Viger (Soeur Saint-Jean-de-Goto), accompanied by five other members of her order, left Bishop James Rogers' residence in Chatham, New Brunswick, and set out for the settlement of Tracadie, 50 miles norttieast. She was the youngest of the group of six bcophone sisters, members of the Les Religieuses Hospitalières de Saint Joseph, a Montreal based cornmunity which traced its mots to the very foundation of that city in 1642.2 This was the final stage of a journey which had been set in train neariy eight months earlier, when their Mother Supenor had received urgent requests for help fiom rnembers of New Brunswick's Roman Catholic clergy: the Vicar General of the diocese of Chatham, Joseph-Marie Paquet, and the Chaplain of the Tracadie Lazaretto, Father Ferdinand Gauvreau. Officially, Viger, a trained pharmacist, came to New Brunswick to look after leprosy victims incarcerated in the lazaretto hospital, a provincially nui institution established by the government.3 And she was excited by the prospect of caring for people Les Religieuses Hospiiroièéres de Saint Joseph [RHSJJ Archives de la Province Noire-Damede- l'Assomption, maison provinciale, Bathurst, NB., Sr, St. Jean-de-Goto à la Mère Supérieure Hôtel-Dieu de Mont Sainte-Famille, Montreal, le 3 septembre 1875. Four of the six were Soeurs de choeur or choir sisters, one was a soeur converse and the other was a soeur tourière. The Soeurs de choeur generaiiy assurned the most important fùnctions in the congregation, attended aiI the choir offices and took the fiillest part in reiigious senrices and celebrations. They made up the soeurs vocales or voting sisters, those who made decisions for the congregation, or for the local community. The soeur converses, or lay sisters, attended only some offices and were assigned the more menial hctions in the congregation. The voting sisters and lay sisters were both subject to cloister. Oniy the soeur tourières or non-cloistered sisters, whose functions were dyentirely secular, were permitteci to enter and have dealings with the outside world. In this thesis, the temi soeur de choeur is translated as choir sister and the tem soeur vocale is translated as voting sister, The tenn soeur converse is transfated as Lay sister, and the tenn soeur towiere is translateci as non-cloistered sister. Unles quoting direetly fiom a document, in this work the terms "leprosy victims" or "the sick" will whose condition chailenged the medical community. But Viger, fidl of religious ardour, enthusiasm and energy, was detennined to do more. She wanted to open her own apothecary and bring medical care to a region so obviously in need of her skills. And, newly elected to the office of Mistress of Novices. she eagerly lwked forward to welcoming the fhtNew Brunswick postulants into the order. Few groups of people contributed more to the development of Northeast New Brunswick than the religious communities of women who served here. Yet, very often they have been marginalisai in histories, their identities hidden in the depths of their institutions. The pious aura that surrounded them, and kept outsiders at a respectable distance, served to shut out historiaus as well. The Hospitallers were one of the first to corne, one of the most successful, and certainiy one
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