DOCSLIB.ORG

Chapter Is to Show How This Initial Uncertainty Was Resolved As the Society Yielded to the Urgent Need for Catholic Education

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chapter Is to Show How This Initial Uncertainty Was Resolved As the Society Yielded to the Urgent Need for Catholic Education Educational Traditions of the Society of Mary by Joseph J. Panzer, SM, PhD Dean of Education, University of Dayton Dayton, Ohio The University of Dayton Press, 1965 Electronic Reprint: North American Center for Marianist Studies, 2015 Copyright NACMS, 2015 © Imprimi Potest William J. Cole, SM, STD Censor Deputatus James M. Darby, SM, Ph.D. Superior Provincialis Nihil Obstat Robert J. Hagedorn, STD Censor Librorum Imprimatur + Paul F. Leibold, DD, JCD Auxiliary Bishop of Cincinnati Feast of St. Alphonsus Liguori August 2, 1965 To the August Mother of God, Queen and Patroness of the Society of Mary Contents Introduction Chapters 1. The Society of Mary I. The Founder II. Origin and Purpose of the Society III. Characteristics of the Society 2. The Apostolate of Education I. The Principle of Universality II. Education and the Sodality III. The Condition of French Education 3. Marianist Schools I. Types of Schools II. Primary Education III. Intermediate Education IV. Secondary Education V. Normal Schools 4. Concept of Education I. Nature and Object of Education II. The Educative Process 5. Curriculum I. The Primacy of Religion II. Primary Curriculum III. Secondary Curriculum 6. Methods I. Professional Competence II. Methods of Instruction III. Methods of Discipline IV. Methods of Guidance Conclusion Bibliography Index Introduction Three religious congregations in the Catholic Church bear the proud title of Society of Mary, and they are not always clearly differentiated in the popular mind. The source of confusion lies not only in the similarity of names but also in the fact that all three organizations originated in France and at virtually the same time. The Society of Mary of Lyons was established in 1816 by Father John Claude Colin; composed of both priests and brothers, its members are known as Marists. The following year, at Lavalla, Father Benedict Marcellin Champagnat organized an association called the Marist Brothers or Little Brothers of Mary. The same year (1817) marked the founding by Father William Joseph Chaminade of the Society of Mary of Bordeaux, called after 1860 the Society of Mary of Paris. Its members are sometimes referred to as the Brothers of Mary. The designation, however, is misleading because it seems to exclude the important clerical element in the Society. The proper title of these religious, as approved by Rome, is the Marianists. It is with this last-named group, the Marianists, founded by William Joseph Chaminade, that the present study is concerned. Originally dedicated to a broad apostolate, described by the Founder as the re-Christianization of France and the entire world, the Marianists, impelled by the urgent needs of the times, entered almost immediately into the field of education. This early orientation has endured, so the Society usually is characterized as an educational organization, although other works of zeal are permitted by its Constitutions and are, in fact, part of its general program. In the 148 years of its history, the Society of Mary has made notable contributions to education. Some of the contributions can be expressed in terms of statistics. It has been calculated, for example, that the 2,380 members who died between 1820 and 1950 represented an aggregate of 89,726 years of consecrated service to the apostolate of education. Literally millions of students in all parts of the world have been the beneficiaries of that service, the recipients of an education not only thoroughly Catholic in character but also distinctively Marianist in spirit. Today [1965] the Society conducts schools of all kinds on all the continents, imparting an education annually to approximately 90,000 pupils. [Editor’s note: In 2012, more than 118,000 people were involved internationally in Marianist education. This statistic is taken from personal correspondence between Brother Stephen Glodek, SM, and NACMS.] The Society of Mary also has made other, less tangible, contributions to education that can be appreciated fully only when viewed in proper historical perspective. These achievements were not brilliant or spectacular, but they lay rather in the direction of sound and orderly progress. Perhaps for that very reason they have escaped notice. At any rate, one will search in vain through the general histories of education, and even in Catholic treatises on the subject, for more than a passing reference to the Society and its work. The Marianists themselves are partly to blame for this omission. The accounts of their early educational efforts were buried for many years in books and documents that were not readily accessible to research scholars. And the Society itself, imbued with the spirit of the Founder, who, in the opening article of the Constitutions, speaks of “the little Society of Mary” and refers to the “modest services which it renders to God and the Church,” has been reluctant to publicize its achievements. Nevertheless, the story of the pioneer members and their contributions to education deserves to be told, if for no other reason than to preserve and transmit the traditions of the Society. In conservative circles, at least, education and traditions always have been closely allied. For unless education is firmly anchored in the past, it loses its dignity as a stable science; it is forever starting over again or borrowing from among theories long since tried and discarded. True education, Otto Willmann contends, owes much to the intellectual movements of the present, but it has its roots embedded deeply in the past. It is essentially organic in character, and it ought never to be reduced to a shallow eclecticism or a random joining together of isolated elements.1 What is true of education in general applies with even greater force to the education given by an institution such as the Society of Mary, which claims to possess a distinctive spirit that colors all of its activities. For such an organization to ignore or discard its traditions and to attempt to graft onto itself customs and usages that are borrowed indiscriminately from other systems, would be to court a kind of self-destruction, or at least to jeopardize the unique contribution that it is peculiarly adapted to make. For this reason Pope Pius X exhorted all religious to follow closely in the footsteps of their founders and the first members of their Orders. “Who does not understand,” he inquired, using the same figure as Willmann, “that the more a tree draws pure and abundant life sap from its roots, the more it will extend its branches and bear generous fruit.”2 With similar insistence, Marianist superiors frequently have called attention to the importance of preserving the Society’s traditions. They have emphasized that every religious congregation has received, as “its proper gift from God,” a unique mission and adequate resources to fulfill it. These resources are the dominant thoughts and the principles of action conceived by the founder and transmitted by him to his first disciples. Embodied eventually in the traditions of the Society, they become the sources of inspiration, the motivating forces, the vitalizing elements that distinguish the organization from all other corporate bodies and give it a character of its own. Loyalty to tradition, therefore, is not a matter of choice, but an imperative necessity if a society is to maintain its individuality and carry out successfully the apostolate to which it has been called. The spirit of an organization is its very soul, the life-giving principle, and the guarantee of fruitfulness. Hence, superiors and General Chapters have repeatedly urged the Marianists to revert to the origins of the Society, to study the early documents, to follow in the footsteps of the pioneer members, and to respect and uphold the family traditions. Thus Father Joseph Hiss, fifth Superior General, wrote in one of his official circulars: “Let us adhere to, nay perfect, as a precious heritage, the processes and methods which our ancestors in religion have bequeathed to us. To act otherwise would be to drift into mediocrity.”3 Inspired by such exhortations, the writer has attempted to synthesize Marianist educational traditions, particularly as they crystallized in the first fifty years of the Society’s history. Some of these traditions were borrowed by the pioneer members from prevailing systems; others were in the nature of adaptations or complete innovations. In order to emphasize these distinctions, an effort was made to trace the developments in Marianist education against the background of nineteenth century educational theory and practice. The study includes a sketch of the origin of the Society, with special attention to the motives that inspired its foundation and the characteristics that distinguish it from similar organizations; an investigation of the factors that induced the Society to choose education as its principal activity; an analysis of the concept of education developed by the Founder and the pioneer members; and a survey of the educational work of the Marianists, with detailed reference to the character of their schools and the curricula and methods which they adopted. It is the writer’s hope that the study will be of special value to his fellow Marianists—first, by bringing together data now scattered through many documents, some of which have a restricted circulation, while others are in French and therefore have meaning only for those who can read the language; secondly, by interpreting this data in light of the theory and practice that prevailed when Marianist traditions were being formed; and, finally, by directing attention to the rich educational heritage of the Society, thus setting up a standard whereby current efforts can be evaluated. The study also should be of interest to students of educational history, because it makes available new materials on developments during the nineteenth century, and also illustrates the effective work done by religious organizations of the Catholic Church in the turbulent period following the French Revolution.
Load more

Recommended publications
  • The Church and Health Care an Appeal to the Silent Priests and Bishops
    Preserving Christian Publications, Inc. TRADITIONAL CATHOLIC BOOKS Specializing in Used and Out-of-Print Titles Catalog 183 January-February 2018 PCP, Inc. is a tax-exempt not-for-profit corporation devoted to the preservation of our Catholic heritage. All charitable contributions toward the used-book and publishing activities of PCP (not including payments for book purchases) are tax-deductible. The Church and Health Care An Appeal to the Silent Priests and Bishops The political debate taking place in the United States regarding against the Church and Christian Civilization, a theme that some health care, as Juan Donoso Cortés wrote regarding all political might think is a problem of the past, two and a half decades after the questions, is ultimately a theological or religious question. A century fall of the Soviet Union. But the British case of government control ago American Catholic author James J. Walsh, in his book The over the life of an infant demonstrates the continuing threat of Thirteenth: Greatest of Centuries, devoted a chapter to the theme of socialism, and the spreading of the errors of Russia foretold by Our “City Hospitals – Organized Charity.” In it he showed how the Lady at Fatima. Plinio Corrêa de Oliveira’s 1976 book added a Church in the Middle Ages created organized medical care, in the subtitle of central significance in the present debate: An Appeal to form the modern world now knows and from which it continues to the Silent Bishops. The author recognized that there were divisions benefit. Even in the United States, a non-Catholic country, Catholic within the hierarchy of the Church regarding the contemporary hospitals constitute a major sector of the nation’s health care system.
    [Show full text]
  • ^ a I N T Life on Earth, Veronica’S Sim­ Standing of the Church’S Doctrine and Practices Many Convent in Milan Preferred Errors Are Inevitable
    ( m and Eearn P» 0 . Box 1620, Denver, Colorado UN AfiN-Chrift? Q. In my opinion, everything reiated to UN and UNESCO stinks! They are anti-Christ, Communistic. How can one who beiieves hi God beiieve in the UN? A. Your extreilie aversion to the international bodies is irreconcilable with the mind of the Church, as expressed by Pope and Bishops. That there must be some form of world order to Feast of Holy Family preserve peace is a rigid deduction from the unity of mankind, Avhich it is heresy to deny. The UN is far from satisfying the Catholic ideal of a world government to maintain peace and order Spotlights St. Joseph among nations. Its refusal to recognize God is de­ plorable, and it can never be an effective world r is no accident that the introduc­ the husband of Mary was bead of government as long as Communist nations have a rtion of the Feast of the Holy Family, Mary’s family. vote in its assembly. in 1893, coincided with the revival of THERE has never been a father­ Nevertheless, it could be much worse, and the interest in St. Josephite theology. hood like that of St. Joseph, accord­ fact that it is no worse than it is owing in no small If Our Lord had a family, then He ing to which Christ was Joseph’s true part to participation by devoted Catholic represen- must have had a father—a virginal fa­ atives and Pontifical encouragement. ther. but, nonetheless, a real one. Son in the moral order, and not ex­ Some UN subsidiaries, such a^ the International traneous to him, as is an adopted Father Francis L.
    [Show full text]
  • 2019 Fall Mountaineer
    The United States Conference of Secular Institutes November 2019 Volume 12, Issue 3 The Mountaineer From the President: consecrated persons, to reflect the life of Christ, to radiate his love, to serve as he served. Our Dear Friends, circumstances are different, but God has As the leaves turn golden and ruby and determined an original way for each of us to the winds become brisk and filled with the aroma climb the mountain of sanctity. of fall (at least here in Nebraska), my thoughts Many of you will remember the days turn to some of my favorite feasts, that of All when we made numerous trips in and out of Saints and All Souls. These are the day when the church, and back in again, to pray for the Church remembers and celebrates the unsung deceased on All Souls Day. Now the Church has heroes of holiness throughout the millennia. given us an octave to gain indulgences for them Above all, I like to celebrate those saints “with a (November 1-8), just by visiting a cemetery and small s” that I knew personally: my Lutheran praying for them. I make it a point to alter my grandfather Ole, Terese from my institute who drive home to pass by a cemetery, pulling over to literally brought people into the Church through pray. In a special way we want to pray for all the her conversations over homemade bread, an deceased members of secular institutes, auxiliary bishop so humble and caring. remembering that we build on their shoulders. And that said, I want to let you know that In Gaudete et Exsultate Pope Francis reminds us in the past two months I have received inquiries that saints are not perfect: from three different people who are interested in “To recognize the word that the Lord founding new institutes.
    [Show full text]
  • SECULAR CONSECRATION: Section Two - Chapter One
    SECULAR CONSECRATION: Section Two - Chapter One We now come to the heart of what membership in a secular Institute entails, what distinguishes it from other associations of the faithful. It is the full profession of the evangelical councils of celibate chastity, poverty and obedience. Secular institutes are parallel to Religious institutes such as Jesuits and Franciscans in that both profess the evangelical counsels and are recognized by the Church. Other associations may live in the “spirit” of the counsels such as “Third Orders” (often now called “secular orders”) which often creates confusion between them and secular institutes but there are key differences. Third orders do not profess vows and do not commit themselves to lives of celibate chastity. It is the commitment to perpetual celibate chastity that distinguishes Religious or Secular Institutes from of groupings of Christians. Secular and Religious Institutes make vows or similar promises that are morally binding. They place themselves under the Superiors of these Institutes who have real authority over their members that are morally binding. The Code on Canon Law dealing with secular Institutes state that the profession of the counsels in a secular Institute may be made by vow, oath or another recognized expression of consecration. All members of secular institutes must make a binding profession by vow or oath to celibate chastity and make vows or binding promises of poverty and obedience. While not trying to appear excessively juridical it is important to understand that profession in a secular institute entails a full, total and complete consecration of self no less than in vowed Religious life.
    [Show full text]
  • Abbess-Elect Envisions Great U. S. Benedictine Convent Mullen High to Take Day Pupils Denvircatholic Work Halted on Ten Projects
    Abbess-Elect Envisions Great U. S. Benedictine Convent Mother Augustina Returns to Germany Next Month But Her Heart Will Remain in Colorado A grgantic Benedioine convent, a St. Walburga’s of ser of Eichstaett. That day is the Feast of the Holy Name In 1949 when Mother Augustina visited the German as Abbess will be as custodian and distributor of the famed the West, is the W jo c h o p e envisioned by Mother M. of Mary, a name that Mother Augustina bears as'' a nun. mother-house and conferred with the late Lady Abbess Ben- St. Walburga oil. This oil exudes from the bones of the Augustina Weihermuellcrp^perior of St. Walbutga’s con­ The ceremony will be held in St. Walburga’s parish church edicta, whom she has succeeejed, among the subjects con­ saint, who founded the Benedictine community and lived vent in South Boulder, as she prepares to return to Ger­ and the cloistered nuns of the community will witness it sidered wJs the possibility of transferring the heart of the 710-780. Many remarkable cures have been attributed many to assume her position as, Lady Abbess at the mother- ffom their private choir. order to America if Russia should:overrun Europe! to its use while seeking the intercession o f St. Walburga. house of her community in Eidistaett, Bavaria. That day, just two months hence, will mark the first At the great St. Walburga’s mother-house in Eich­ 'Those who have heard Mother Augustina in one of her Mother Augustina’s departure for Europe is scheduled time that an American citizen ,has returned to Europe to staett, she will be superior of 130 sisters.
    [Show full text]
  • Pdfs/Young Adult.Pdf (Accessed March 15, 2007)
    Theological Studies 68 (2007) THE NONVOWED FORM OF THE LAY STATE IN THE LIFE OF THE CHURCH PATRICIA A. SULLIVAN The nonvowed “secular single lay state” claims many of today’s Catholics, yet is little noticed, even though it was validated by Vat- ican II and was arguably the first Christian form of life given explicit theological articulation. Insufficient attention and appreciation may prevent the Catholic Church from realizing the full benefits of this form of the lay state. Patricia Sullivan finds in the thought of several renowned theologians guidance for a theological exposition of the nonvowed life whose central feature may be stewardship. WENTIETH-CENTURY CATHOLIC THEOLOGIANS Hans Urs von Balthasar, T Karl Rahner, and Bernard Häring demonstrated a keen sensitivity to the important role that the laity would play in the Catholic Church as it headed toward and into the third millennium of Christianity. Yet their work only nominally recognized the form of the lay state that is the non- vowed life as it is lived today.1 They could not have foreseen the impor- tance for a future generation of more concerted reflection. More curious, then, is the near-invisibility in theological reflection and the near-dismissal from pastoral and popular consciousness today of this form of Christian life, while Catholic demographics show that the “secular single lay state” embraces a significant portion of the Catholic faithful.2 The lack of general PATRICIA A. SULLIVAN earned her Ph.D. from Marquette University, Milwaukee, Wis., and is now assistant professor in the Theology Department at Saint Anselm College, Manchester, N.H.
    [Show full text]
  • J! M! Most Holy Father! the Sacred Congregation Sent Archbishop Carl
    1275: To Pope Pius IX [December 9, 1852] J! M! Most Holy Father! The Sacred Congregation sent Archbishop Carl August Count von Reisach’s plan with regard to the rule and constitutions of the Poor School Sisters to the respectfully undersigned with the directive to comment on it and then to present these remarks to the Holy See. Since I considered this responsibility too serious and too extensive for me to handle alone, I felt obliged to share the plan with my companions, the professed sisters, in order to hear their opinions and advice, because this would involve all of us for time and eternity. The sisters also need to know about this plan, because if it is accepted, they would have to profess their vows and live according to it. After consultation with the sisters, I now submit the following remarks regarding the plan graciously shared with us: 1. The archbishop drew up this plan and presented it to the Holy See in order to provide the Religious Institute of the Poor School Sisters with a canonical form and foundation—that is, statutes approved by the Church—a caring endeavor which we recognize with respect and gratitude. 2. The Society of the Poor School Sisters does not want to evade Church prescripts. The Poor School Sisters desire absolutely nothing other than to live in accordance with the mind and spirit of the Holy Catholic Church so that it can follow its calling on a secure path and count on God’s blessing and help. 3. Just as every order has its own statutes and rules corresponding to the purpose designated by its founders, the Poor School Sisters also desire and require a constitution and rules that provide for their main purpose, that is, the education and character formation of girls and young women.
    [Show full text]
  • Mission to North America, 1847-1859
    Letters of Mary Theresa of Jesus Gerhardinger Volume 1 Sowing the Seed, 1822-1840 Volume 2 Nurturing the Seedling, 1841-1848 Volume 3 Jolted and Joggled, 1849-1852 Volume 4 Vigorous Growth, 1853-1858 Volume 5 Living Branches, 1859-1867 Volume 6 Mission to North America, 1847-1859 Volume 7 Mission to North America, 1860-1879 Volume 8 Mission to Prussia: Brede Volume 9 Mission to Prussia: Breslau Volume 10 Mission to Upper Austria Volume 11 Mission to Baden Mission to Gorizia Volume 12 Mission to Hungary Volume 13 Mission to Austria Mission to England Volume 14 Mission to Tyrol Volume 15 Abundant Fruit, 1868-1879 Letters of Mary Theresa of Jesus Gerhardinger Foundress of the School Sisters of Notre Dame Volume 6 Mission to North America, 1847-1859 Translated, Edited, and Annotated by Mary Ann Kuttner, SSND School Sisters of Notre Dame Printing Department Elm Grove, Wisconsin 2008 Copyright © 2008 by School Sisters of Notre Dame Via della Stazione Aurelia 95 00165 Rome, Italy All rights reserved. Cover Design by Mary Caroline Jakubowski, SSND “All the works of God proceed slowly and in pain; but then, their roots are the sturdier and their flowering the lovelier.” Mary Theresa of Jesus Gerhardinger No. 2277 Contents Preface to Volume 6 ix Introduction xi Chapter 1 April—June 1847 1 Chapter 2 July—August 1847 45 Chapter 3 September—December 1847 95 Chapter 4 1848—1849 141 Chapter 5 1850—1859 177 List of Illustrations 197 List of Documents 199 Index 201 ix Preface to Volume 6 Volume 6 of Letters of Mary Theresa of Jesus Ger- hardinger includes documents from the years 1847 through 1859 that speak of the origins and early development of the mission of the School Sisters of Notre Dame in North Amer- ica.
    [Show full text]
  • Southwest France Canal Tour | Small Group Tour | Odyssey Traveller
    Australia 1300 888 225 New Zealand 0800 440 055 [email protected] From $14,995 AUD Single Room $17,095 AUD Twin Room $14,995 AUD Prices valid until 30th December 2021 18 days Duration France Destination Level 1 - Introductory to Moderate Activity Southwest France: Along the Canal du Midi Oct 18 2021 to Nov 04 2021 A journey through Southwest France along the Canal du Midi Join Odyssey Traveller as we explore the UNESCO-listed Canal du Midi in Southwest France with this tour. The Canal was engineered by Pierre-Paul Riquet as a means to increase trade from Bordeaux and the Atlantic to Sète and the Mediterranean. Taking approximately 14 years to complete, it is a feat of engineering ingenuity and artistic design, earning its title as one of the oldest operating canals in Europe and a treasure of world heritage scenery that shaped the Industrial Southwest France: Along the Canal du Midi 28-Sep-2021 1/15 https://www.odysseytraveller.com.au Australia 1300 888 225 New Zealand 0800 440 055 [email protected] Revolution and modern technology. This 17-day tour is orientated to the senior couple or solo traveller with a keen interest for engineering, architecture, and culture. The group will be escorted by a helpful Odyssey Traveller program leader and a number of knowledgeable local guides. We will delve into southern France’s rich history and wind along the Canal that links many of the area’s biggest cities and best attractions. On this tour, we will spend multiple nights in: Bordeaux, UNESCO-listed ‘Port of the Moon’, our Atlantic opening to the Canal.
    [Show full text]
  • A Sketch Soc-Hew of Jeshs
    E TS CO NT N . PAGE ri i of the e I ts Co n stitutio s an d S irit . Labors O g n So c i ty . n p f h fi s F he s o t e r t at r , ccessors o f St I atius S re of the Soci t . Dis Su . gn . p ad e y i n uish ed e t g M n , issio s South Am eric E l Chi I ia M n Japan , a, ng and , na , nd S L C the U ite States . c ie tists r e anada , and n d n , ea n d H ol e and y M n , octri e s t u ht b an n iu s C o flicts b etwee the D n a g y J se . n n esui s n se is s se ue es f s st J t and ja n t . Con q n c o Jan en i ic Teachi e suit Writers ng . J , E lectio of F ther Ricc i The Societ ex elle from Port n a . y p d u al F r ce S i N les a P rm Su ressi on g , an , pa n , ap , nd a a . pp of the Socie t y , R - sta lishm n t of th Soci t I ts Pr s n t Status e e b e e e y . e e , TH I S book is intended as a compani on to The Saints of the Society of J esus .
    [Show full text]
  • Antonio Possevino's Nuova Risposta
    Nuova Risposta Andreas Mazetti Petersson Antonio Possevino’s Nuova Risposta Papal Power, Historiography and the Venetian Interdict Crisis, 1606–1607 UPPSALA STUDIES IN CHURCH HISTORY 4 About the Series Uppsala Studies in Church History is a series that is published in the Department of Theology, Uppsala University. The series includes both works in English and in Swedish. The volumes are available open-access and only published in digital form. For information on the individual titles, see last page of this book. About the Author Andreas Mazetti Petersson is a PhD candidate in Church History in the Department of Theology, Uppsala University. Email: [email protected] Uppsala Studies in Church History 4 Andreas Mazetti Petersson Antonio Possevino’s Nuova Risposta Papal Power, Historiography and the Venetian Interdict Crisis, 1606–1607 Mazetti Petersson, Andreas. Antonio Possevino’s Nuova Risposta Papal Power, Historiography and the Venetian Interdict Crisis, 1606–1607. Uppsala Studies in Church History 4. Uppsala: Uppsala University, Department of Theology, 2017. ISBN 978-91-984129-3-2 Editorial Address: Uppsala Studies in Church History, Teologiska institutionen, Box 511, 751 20 UPPSALA. Email: [email protected] ContentsAns Mazetti Petersson 1. Introduction 4 1.1. The Interdict Crisis of 1606–1607 5 1.2. The Nuova Risposta 8 1.3. Purpose and Question 10 1.4. Sources, Prior Research, and Method 11 1.5. Central Concepts 14 1.6. Outline 18 2. The Myth of Venice 20 2.1. The Dual Role of the Doge of Venice 21 2.2. Definitions of the Myth of Venice 23 3.
    [Show full text]
  • Around the Parish St
    December 2018 Vol 13 Issue 7 Around the Parish St. Vincent DePaul Catholic Church In service of our Lord in Shelby County since 1837 4218 E Michigan Rd, Shelbyville, IN 46176 Sr. Joan Miller PLC 317-398-4028 QUOTE OF THE MONTH: “To say that I am made in the image of God is to say that love is the reason for my existence, for God is love. Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name.” ~Thomas Merton FACES IN THE NEWS Mike Runnebohm was recently pictured presenting an original photo by a local artist to Kazutoshi Kumura and Yoya Fukuda of Kimura AMLEP?RSJ?RGMLQ8žžž Foundry Company at the celebration of the RfcžJ_bwžKmf_uiqž`_qicr`_jjžrc_kžgqžf_tglež opening of the company's Shelbyville facility _lžmsrqr_lbgležqc_qml0žRf_liqžrmžrfcžf_pbžumpiž completed by Runnebohm Construction. mdž_jjžrfcžj_bgcqžglajsbgležmspžmulžJ_spwlž Susie Veerkamp was recently pictured wearing Rfmk_q0žžAmlrglscbžQsaacqq00žžž her chef's hat, in her capacity as guest contributor ž to Kris Meltzer's column focusing on advice for @CJ?RCBžAMLEP?RSJ?RGMLQ8ž Thanksgiving and holiday entertaining. HmcžJsv*žep_lbqmlžmdžK_vž$žH_lžJsvžufmž Barb Kinser and her quilting friends were recently os_jgdgcbždmpžrfcžqckg+qr_rcžrp_aižamkncrgrgmlžglž pictured in the Shelbyville News along with some of the 60 patriotic quilts they crafted for local Marm`cpž_lbžf_bž_žqrpmležqfmugležglžrfcž veterans. Their goal is to provide a quilt for every Qfcj`wtgjjcžamkncrgrgml,ž Veteran living in a Shelby County Nursing Home. ž ?sqrglžNcppwž_lbžrfcžQfcj`wtgjjcžFgefžQafmmjž rcllgqžrc_kžclhmwcbž_žemmbžqc_qml,žžRfcwžucpcž _`jcžrmžpcnc_rž_qžQcargml_jžAf_kngmlqž_lbž amkncrcbžglžrfcžPcegml_jžamkncrgrgmlž_ržAclrcpž Epmtc,žž cd ž I_rgcžIsflž$žJ_spwlžRfmk_qžamlrpg`srcbžrmž HONOR ROLL rfcžqsaacqqžmdžrfcžU_jbpmlžJ_bgcqžTmjjcw`_jjž ETHAN APSLEY GRACE FISCHER rc_kž_lbžn_prgagn_rcbžglžrfcžQfcj`wžAmslrwž Rmspl_kclrž AUSTIN PERRY CHARLES RIFE ž ba SAINT OF THE MONTH: OLDENBURG CONVENT TOUR: St.
    [Show full text]