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PDF for Tablets Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q Q ANSWERING Q Q Q THE CALL Q Q Q Q TO MISSION Q Q Q Q Q Q Q Q Q Q Q Q Q VINCENTIAN VOL. 33 NO. 2 2016 HERITAGE VINCENTIAN HERITAGE VOLUME 33, NUMBER 2 Table of Contents Contributors to this Issue Succeeding the Jesuits: The Congregation of the Mission and the Colégio da Purificação in Evora SEAN ALEXANDER SMITH, Ph.D. Mary’s House in Ephesus, Turkey: Interfaith Pilgrimage in the Age of Mass Tourism AMELIA GALLAGHER, Ph.D. Three Papers Presented at the Conference on the History of Women Religious 26 JUNE 2007 Sister Justina Segale, S.C., and the Work of the Santa Maria Settlement House JUDITH METZ, S.C., Ph.D. Sister Justina Segale and Americanization: The Making of Catholic Italian Americans MARY BETH FRASER CONNOLLY, Ph.D. Sister Justina Segale and the New Woman: Tradition and Change in the Progressive Era M. CHRISTINE ANDERSON, Ph.D. Table of Contents (continued) Pictures from the Past: Châtillon-sur-Chalaronne JOHN E. RYBOLT, C.M., Ph.D. Newsnotes About Vincentian Heritage © COPYRIGHT DEPAUL UNIVERSITY VINCENTIAN STUDIES INSTITUTE VOL. XXXIII, NO. 2 Contributors to this Issue M. CHRISTINE ANDERSON, Ph.D., is Associate Professor of History and Co-Director of the Public History Program at Xavier University in Cincinnati, Ohio. She received a Bachelor of Arts in History from Kenyon College, Gambier, Ohio, and a Masters and Doctorate in History from the Ohio State University. She has published in the Journal of Women’s History, American Catholic Studies, Ohio Valley History, and Equity and Excellence in Education. MARY BETH FRASER CONNOLLY, Ph.D., is currently a Continuing Lecturer in History and Concurrent Enrollment Liaison for History and Political Science at Purdue University North Central. She received her Bachelors from John Carroll University, University Heights, Ohio, a Masters in Women’s History from Binghamton University, New York, and her Doctorate in U.S. History from The Catholic University of America. She is the author of Women of Faith: The Chicago Sisters of Mercy and the Evolution of a Religious Community (Fordham University Press, 2014), and the co-editor, with Jeremy Bonner and Christopher D. Denny, of Empowering the People of God: Catholic Action Before and After Vatican II (Fordham University Press, 2013). AMELIA GALLAGHER, Ph.D., received her Doctorate from the Institute of Islamic Studies of McGill University, Montreal, Quebec, Canada. Her research interests include sectarian groups and sacred places in Turkey. She has been published in Iranian Studies, the Journal of Folklore Research, and Philosophy East and West. She currently teaches in the Religious Studies Department of Niagara University. SR. JUDITH METZ, S.C., Ph.D., is archivist/historian for The Sisters of Charity of Cincinnati. She holds an undergraduate degree from the College of Mount St. Joseph, an MA in History from Xavier University, and a Doctorate in American Catholic Studies from Union Institute and University. Besides her archival work, she teaches, lectures, researches, and writes. She is the co-editor of the four-volume Elizabeth Bayley Seton: Collected Writings, and the author of A Retreat with Elizabeth Seton: Meeting Our Grace, and The Charity of Christ Urges Us: The Sisters of Charity of Cincinnati in the Civil War. Continued REV. JOHN E. RYBOLT, C.M., Ph.D., completed his seminary studies at the Vincentian seminary in Perryville, Missouri, and at De Andreis Seminary in Lemont, Illinois. He received a Doctorate in biblical studies from Saint Louis University. He has taught in Vincentian seminaries in Saint Louis, Lemont, and Denver. He worked for the provincial of the Midwest Province from 1979 to 1981. He joined the board of trustees of DePaul University in 1981 and is currently a life trustee. He also served as a delegate from the Midwest Province to the international general assemblies of the Congregation in 1980, 1986, and 1998, and managed the archives of the province from 1980 to 1989. Reverend Rybolt also served as the director of the International Formation Center, a program for ongoing Vincentian education and formation in Paris, France. Currently, he is serving as a Vincentian Scholar in Residence at DePaul University. Since 1979 he has been involved in the Vincentian Studies Institute, which he headed from 1982 to 1991. His many publications have covered fields of interest in language, biblical studies, and history, particularly Vincentian history, and he has recently completed work on the multi-volume series The Vincentians: A General History of the Congregation of the Mission. SEAN ALEXANDER SMITH, Ph.D., was born in Johannesburg, South Africa, in 1986, and now lives in Ireland. He read European Studies at Trinity College Dublin (2004- 2008), achieving First Class Honors. He then earned a Doctor of Philosophy at National University of Ireland, Galway (2008-2012), under the pioneering Texts, Contexts, Cultures Ph.D. program. His monograph has just been published in Ashgate’s Catholic Christendom (1300-1700) series as Fealty and Fidelity: The Lazarists of Bourbon France, 1660-1736 (October 2015). He is also currently working on an edited volume of essays with Alison Forrestal, Ph.D., entitled The Frontiers of Mission: Perspectives on Early Modern Missionary Catholicism. His most recent peer-reviewed article was published in French History (2013), as “Courtiers with a Conscience: The Lazarists of Versailles and Saint- Cyr, 1674-1704.” In 2014, he received a research award from the DePaul University Vincentian Studies Institute in Chicago, and is now a Postdoctoral Research Fellow at University College Dublin, where he is working on his new book project Succeeding the Jesuits: Politics, Piety and the Congregation of the Mission in Eighteenth-Century Europe. BACK TO CONTENTS Succeeding the Jesuits: The Congregation of the Mission and the Colégio da Purificação in Evora SEAN ALEXANDER SMITH, PH.D. Q Q QQ Q QQ QQ Q Q Q Q Q Q Q Q Q Q Q Q Q next BACK TO CONTENTS Q Q Q Q Q Q article Q Q Q Q Q Q Q Q Q Q Q Q Q Q he eighteenth-century is generally regarded as a time of wilting prestige for Catholic religious institutes, above all the Society of Jesus. In 1773, the universal dissolution Tof the Society, once one of the most visible and powerful religious bodies in the Catholic church, came at the end of European-wide repressive attacks starting in the 1750s. In 1758, the Jesuits were accused of widespread abuses and scandalous conduct in Portugal and its colonies. José I deported them from the Americas and then formally expelled them from his realm in 1759. The infamous bankruptcy of Antoine Lavalette, a French Jesuit in Martinique, prepared the ground for the enemies of the Jesuits to destroy their order in France and French overseas territories in 1762. By 1764 Louis XV had yielded to the will of his parlements and extinguished the order in the French dominions, and by the decade’s close the rulers of Spain, Naples, and Parma had similarly turned their fury against the followers of Saint Ignatius.1 The events that preceded these European suppressions of the Society are, of course, dramatic. Its deconstruction in the realms of eighteenth-century Europe is often related to the rise of the nation-state, the surge of enlightenment ideas, and the general decline of piety during this era. But the years that followed its disappearance are even more intriguing. Far from being the summit in Europe’s supposed slope toward greater dechristianization, the suppression in fact involved a process of re-weighting in favor of other models of priestliness. Rulers across Europe turned to other institutes to fill the gap left by the Jesuits. One institute still in fashion, and which benefited greatly from their extinction, was the Congregation of the Mission. In the wake of the Society’s suppression, the Congregation took over a significant number of its former establishments across the world. This expropriation began in France, where the Congregation acceded to former Jesuit houses and seminaries in La Rochelle (1762), Rodez (1767), Luçon (1771), Cambrai (1772) and Albi (1774). In Italy, Lazarists entered former Jesuit colleges in Parma (1768), and Turin (1776). Among other establishments on the Italian peninsula they received the former Jesuit house in Bologna (1774), and the Congregation’s internal seminary in Rome was transferred to a former Jesuit property, the Jesuit noviciate abutting Sant’Andrea al Quirinale. In most of these jurisdictions, the Lazarists took only a fraction of the Jesuits former edifices, but in some places the harvest was richer. In the Palatinate the prince elector invited them to install Mission houses in all former Jesuit institutions — including the prestigious Jesuit college in Heidelberg. These European gifts were crowned by even more in the East. In the 1780s, upon royal order French Lazarists occupied seven former Jesuit establishments in the Levant. In 1784, former Jesuit goods in China, including the imperial mission at Peking, also were handed to the sons of Monsieur Vincent.2 The focus of this article, though, will be the former Jesuit college at Evora in Portugal, granted to the Lazarists in 1779. 1 Antonio Ferrão, O Marques de Pombal e a Expulsão dos Jesuitas (Coimbra: 1928); D.G. Thompson, “The Lavalette Affair and the Jesuit Superiors” in French History 10:2 (1996), 206-239; Teófanes Egido, “La expulsión de los Jesuitas de España” in Historia de la Iglesia en España, Ricardo Garcia-Villos Lada, ed., vols. 1-5 (Madrid: 1979), 4:745–792. 2 Dominique Julia, “L’expansion de la Congrégation de la Mission de la mort de Vincent de Paul à la Révolution française,” in Actes du colloque international d’études vincentiennes (Roma: 1981), 401-411; Alban Haas, Die Lazaristen in der Kurpfalz.
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