DOCSLIB.ORG

Religious-Communities.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Religious-Communities.Pdf Community Residences RELIGIOUS SISTERS WEBSITE EMAIL MAIL PHONE Benedictine Sisters of Virginia www.osbva.org [email protected] Old – St Benedict Monastery, 9535 Linton Hall Rd, Bristow, VA 20136-1217 (703) 361-0106 Bernardine Sisters-Third Order of Saint Francis www.bfranciscan.org [email protected] 460 St. Bernardine Street, Reading, PA 19607-1797 (757) 886-6751 Bethlehem Monasery of Poor Clares www.poor-clares.org [email protected] Bethlehem Monastery Of Poor Clares, 5500 Holly Fork Rd., Barhamsville, VA 23011-2209 (757) 596-5942 Cistercians of the Strict Observance (Trappistines) www.olamonastery.org [email protected] Our Lady Of The Angels Monastery, 3365 Monastery Drive, Crozet, VA 22932-2116 (434) 823-1452 Comboni Missionary Sisters [email protected] 1307 Lakeside Ave, Richmond, VA 23228-4710 (804) 262-8827 Congregation of Bon Secours [email protected] 1525 Marriottsville Road, Marriottsville, MD 21104 (410) 442-1333 Congregation of the Sisters of the Blessed Sacrament 5912 Monument Avenue, Richmond, VA 23226-1907 (804) 281-8044 Daughters of Mary Immaculate Church Of The Vietnamese Martyrs, 12500 Patterson Avenue, Richmond, VA 23238-6411 (804) 784-5427 Daughters of Wisdom www.daughtersofwisdom.org 521 King Richard Drive, Virginia Beach, VA 23452-5714 (757) 498-4211 Dominican Sisters of Hope www.ophope.org [email protected] P.O. Box 826, Norton, VA 24273-0826 (276) 679-0967 Dominican Sisters of Saint Cecilia of Nashville www.nashvilledominican.org 52 Harpersville Rd., Newport News, VA 23601 (757) 596-2754 Franciscan Sisters of Saint Joseph 6112 Level Green Ct., Virginia Beach, VA 23464 (757) 420-1431 Sisters, Servants of the Immaculate Heart of Mary www.ihmimmaculata.org St. Gregory The Great Convent, 5349 Virginia Beach Blvd., Virginia Beach, VA 23462-1897 (757) 547-0356 Sisters, Servants of the Immaculate Heart of Mary www.ihmimmaculata.org St. Pius X Convent, 7813 Halprin Drive, Norolk, VA 23518-4407 (757) 588-6171 Institute of the Sisters of Mercy of the Americas www.sistersofmercy.org [email protected] Walsingham Convent, 1100 Jamestown Road, Williamsburg, VA 23185 (757) 259-4677 Little Sisters of Saint Francis P.O. Box 1356, Williamsburg, VA 23187 (804) 932-3581 Little Sisters of the Poor 1503 Michaels Road, Henrico, VA 23229-4899 (804) 288-6245 Medical Missionaries of Mary www.medicalmissionariesofmary.com 4425 W 63rd Street, Suite 100, Chicago, IL 60629-5530 (773) 735-3712 Messengers of Mother Mary 194 Number Ten Street, Clinchco, VA 24226 (276) 835-1300 Order of Saint Francis 2150 Cunningham Dr, Hampton, VA 23666 (757) 867-8003 Order of Saint Francis 6 Ridgewood Pkwy, Apt. A, Newport News , VA 23602-4484 (757) 886-6791 Order of Saint Francis 707 Gum Rock Court, Newport News, VA 23606 (757) 873-2273 Religious of the Sacred Heart of Mary www.rshm.org P.O. Box 882, Wytheville, VA 24382 (276) 686-5039 Sisters of Christian Community [email protected] 9505 Gayton Road, Richmond, VA 23229 (804) 740-4044 x13 Sisters of Mercy 3195-d Derbyshire Road, Richmond, VA 23229-7053 (804) 740-1660 Sisters of Mercy 909 Rennie Avenue, Richmond, VA 23227 (804) 321-6454 Sisters of Notre Dame de Namur 755 Allgood Rd, Chase City, VA 23924-3811 (434) 372-0132 Sisters of Providence 3435 Building B; John Tyler Hwy, Williamsburg, VA 23185 (757) 603-6989 x2308 Sisters of the Blessed Sacrament www.katharinedrexel.org/sbs.html 5004 Cartersville Road, Powhatan, VA 23139 (804) 594-7436 Sisters of the Congregation of Notre Dame [email protected] 4311 Stone Mountain Road, Coeburn, VA 24230 (276) 395-6282 Sisters of the Holy Cross P.o. Box 835, Clintwood, VA 24228-0835 (276) 926-4328 Sisters of the Visitation www.visitmontemaria.com [email protected] Sisters of the Visitation, 12221 Bienvenue Road, Rockville, VA 23146-9753 (804) 749-4885 RELIGIOUS BROTHERS MAIL PHONE Order of Saint Benedict Mary, Mother Of The Church Abbey, 12829 River Road, Richmond, (804) 784-3508 Order of Saint Benedict St. Gregory The Great, 5345 Virginia Beach Blvd., Virginia Beach, VA 23452-1896 (757) 495-1849.
Load more

Recommended publications
  • The Holy See
    The Holy See MESSAGE OF JOHN PAUL II TO THE POOR CLARES FOR THE 750th ANNIVERSARY OF THE DEATH OF SAINT CLARE Dearest Sisters,1. The 11th of August 1253 marked the end of the earthly pilgrimage of St Clare of Assisi, disciple of St Francis and foundress of your Order, known as the Poor Sisters or Poor Clares, that today counts, in its various branches, around 900 monasteries scattered over the five continents. Seven hundred and fifty years from her death, the commemoration of this great Saint continues to be keenly felt in the hearts of the faithful; I am pleased on this occasion to send to your religious Family a cordial thought and an affectionate greeting.On such an important jubilee commeration, St Clare urges all to understand in a much deeper way the value of the vocation, which is a gift given from God, intended to bear fruit. Concerning this, she wrote in her Testament: "Among the other gifts that we have received and do daily receive from our benefactor, the Father of mercies, and for which we must express the deepest thanks to the glorious Father of Christ, there is our vocation, for which, all the more by the way of its being more perfect and greater, do we owe the greatest thanks to Him. Therefore, the Apostle [writes]: "Know your vocation'" (2-4).2. Born in Assisi between the years 1193-1194 of the noble family Di Favarone of Offreduccio, St Clare received, especially from her mother Ortolana, a solid Christian education. Illuminated by divine grace, she let herself be drawn to the new form of evangelical life initiated by St Francis and his companions, and decided, in her turn, to embark on a more radical following of Christ.
    [Show full text]
  • Continuum: Laying a Foundation Winter 2008
    Laying a foundation Between 1955 and 1958, the newly arrived Cistercians helped found the University of Dallas, carved out a piece of land, and built a monastery. By Brian Melton ’71 Editor’s note: This is the third in an occasional series of stories cel- Not that there was anything to complain about when it came to their ebratng the Cistercian’s 50 years in Texas. new digs in Texas. February found the fi rst seven monks (Frs. Damian Szödény, Thomas Fehér, Lambert Simon, Benedict Monostori, George, y 1955, things fi nally seemed to be going right for the Christopher Rábay, and Odo) living and working at Our Lady of Vic- beleaguered Hungarian Cistercians. Behind them lay tory in Fort Worth and several other parishes and schools throughout two intensely traumatic experiences: fi rst, their har- Dallas. And when Fr. Anselm Nagy came down from Wisconsin in the rowing escape from Soviet authorities back home, and spring, he established residence at the former Bishop Lynch’s stately second, the bitter disagreement with their own abbot mansion on Dallas’s tony Swiss Avenue (4946), which became the un- Bgeneral from Rome, Sighard Kleiner. His autocratic, imperious or- offi cial gathering place of his new little fl ock. ders for them — to live a life of contemplative farm work and prayer Even better, permission for a Cistercian residence in Dallas came at the tiny Spring Bank Monastery in Wisconsin — sat about as well straight from the Holy See and sailed effortlessly through the di- as the forced Soviet suppression of their beloved abbey back home ocesan attorney’s offi ce in March, as did the incipient monastery’s in Zirc (pronounced “Zeerts”), Hungary.
    [Show full text]
  • A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St
    Clemson University TigerPrints Master of Architecture Terminal Projects Non-thesis final projects 12-1986 A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St. Benedict. Fairfield ounC ty, South Carolina Timothy Lee Maguire Clemson University Follow this and additional works at: https://tigerprints.clemson.edu/arch_tp Recommended Citation Maguire, Timothy Lee, "A Monestary for the Brothers of the Order of Cistercians of the Strict Observance of the Rule of St. Benedict. Fairfield County, South Carolina" (1986). Master of Architecture Terminal Projects. 26. https://tigerprints.clemson.edu/arch_tp/26 This Terminal Project is brought to you for free and open access by the Non-thesis final projects at TigerPrints. It has been accepted for inclusion in Master of Architecture Terminal Projects by an authorized administrator of TigerPrints. For more information, please contact [email protected]. A MONASTERY FOR THE BROTHERS OF THE ORDER OF CISTERCIANS OF THE STRICT OBSERVANCE OF THE RULE OF ST. BENEDICT. Fairfield County, South Carolina A terminal project presented to the Graduate School of Clemson University in partial fulfillment for the professional degree Master of Architecture. Timothy Lee Maguire December 1986 Peter R. Lee e Id Wa er Committee Chairman Committee Member JI shimoto Ken th Russo ommittee Member Head, Architectural Studies Eve yn C. Voelker Ja Committee Member De of Architecture • ACKNOWLEDGEMENTS . J Special thanks to Professor Peter Lee for his criticism throughout this project. Special thanks also to Dale Hutton. And a hearty thanks to: Roy Smith Becky Wiegman Vince Wiegman Bob Tallarico Matthew Rice Bill Cheney Binford Jennings Tim Brown Thomas Merton DEDICATION .
    [Show full text]
  • 120 Banned Books, Censorship Histories of World Literature
    120 banned Books, second edition CENSORSHIP HISTORIES OF WORLD LITERATURE NICHOLAS J. KAROLIDES, MARGARET BALD AND DAWN B. SOVA To the University of Wisconsin–River Falls Chalmer Davee Library staff —N. J. K. For Jonathan, André and Daniel —M. B. To my son, Robert Gregor —D. B. S. 120 Banned Books, Second Edition Copyright © 2011 by Nicholas J. Karolides, Margaret Bald and Dawn B. Sova All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information contact: Checkmark Books An imprint of Infobase Learning 132 West 31st Street New York NY 10001 Library of Congress Cataloging-in-Publication Data Karolides, Nicholas J. 120 banned books : censorship histories of world literature / Nicholas J. Karolides, Margaret Bald, and Dawn B. Sova. — 2nd ed. p. cm. Includes bibliographical references and index. ISBN 978-0-8160-8232-2 (acid-free paper) 1. Censorship—United States—History—20th century. 2. Prohibited books—United States—History—20th century. 3. Challenged books—United States—History—20th century. 4. Censorship—History. 5. Prohibited books—United States—Bibliography. 6. Challenged books—United States—Bibliography. I. Bald, Margaret. II. Sova, Dawn B. III. Title. IV. Title: One hundred and twenty banned books. V. Title: One hundred twenty banned books. Z658.U5K35 2011 363.6'1—dc22 2011013099 Checkmark Books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755.
    [Show full text]
  • The Jesuits Founded on This Day, September 27, 1540
    The Jesuits Founded on this day, September 27, 1540 I. Development of Religious “Orders” prior to the Jesuits Monastic -- ordinary and strict varieties (Benedictines, Carthusians, Cistercians, etc.) Western monasteries descend from Benedict of Nursia, + 547 Mendicant -- Dominicans (founded 1216) and Franciscans (founded 1209) Clerks Regular -- Renaissance development of organized groups of priests living together focused on pastoral care of people; they lived together under a common spiritual rule, becoming an effective method to reform local clergy II Iñigo de Loyola – Ignatius of Loyola (1493-1556) Early life as soldier, sickness, convalescence, period of intense & neurotic religiosity Discovery of spiritual “exercises”, determination to become a priest, study at Paris Formation of a group of colleagues, vows, idea of reaching the Holy Land Eventual arrival in Rome to offer themselves to whatever service the Pope desired Society of Jesus granted its existence September 27, 1540 Ignatius hereafter becomes an administrator of an ecclesiastical juggernaut III Discipline and Flexibility as the marks of the order •How do they live together? They don’t, necessarily. They travel a lot (at least corporately). •What do Jesuits do? Whatever needs doing or whatever special mission the Pope assigns. •Variety of Jesuit ministries: education of lay people; education of clergy; global missions; parish work; research; communication; spiritual retreats; writing •How did the Jesuits found schools and universities? (27 in USA) (Joke about Bethlehem) IV Significant moments Adherence to social elites, wealth, influence, and eventual suppression of the Order (1773) (My landlady in Dublin; McCann’s Grandmother) Expulsion of Jesuits from France, Spain, Portugal 1757-1770 Revival of Order (1814) and strict adherence to the Papacy Liberalization of the Order in the 1900s and criticism of Vatican (1970s), reined in by Pope (1980s) V Reformulation of the Jesuits’ Mission, 1975: heightened focus on social justice (Examples: El Salvador, Nicaragua) (Example Cristo Rey Network) “ .
    [Show full text]
  • Jesuit Urban Mission
    Jesuit Urban Mission Bernard loved the hills, Benedict the valleys, Francis the towns, Ignatius great cities. This brief couplet of unknown origin captures in a few words the distinct charisms of four saints and founders of religious communities in the Church— the Cistercians, the Benedictines, the Franciscans and the Jesuits. Ignatius of Loyola, who founded the Society of Jesus (the Jesuits), placed much focus on the plight of the poor in the great cities of his time. In his Spiritual Exercises, Ignatius imagined God gazing upon the teeming masses of our cities, on men and women sick and dying, the old and young, the rich and the poor, the happy and sad, some being born and some being laid to rest. Surrounded by that mass of human need, Ignatius was 63 moved by a God who joyfully opted to 60 At Rome he founds public works of piety: hospices for In Rome, he renews the practice of frequenting women in bad marriages; for virgins at [the church of] step into the pain of human suffering and the sacraments and of giving devout sermons and Santa Caterina dei Funari, for [orphan] girls at [the became flesh, sharing fully all our human introduces ways of passing on the rudiments of church of] Santi Quattro Coronati, also for orphan Christian doctrine to youth in the churches and boys wandering through the city as beggars, a residence joys and sorrows. squares of Rome.­­­ Peter Balais, S.J. Plates 60, 63. Vita beati patris Ignatii Loiolae for [Jewish] catechumens, as well as other residences The Illustrated Life of Ignatius of Loyola, and colleges, to the profit and with the admiration of Jesuit Refugee Service published in Rome in 1609 to celebrate Ignatius’ beatification that year by Pope Paul V.
    [Show full text]
  • May 26, 2000 Vol
    Inside Archbishop Buechlein . 4, 5 Editorial. 4 From the Archives. 25 Question Corner . 11 TheCriterion Sunday & Daily Readings. 11 Criterion Vacation/Travel Supplement . 13 Serving the Church in Central and Southern Indiana Since 1960 www.archindy.org May 26, 2000 Vol. XXXIX, No. 33 50¢ Two men to be ordained to the priesthood By Margaret Nelson His first serious study of religion was of 1979—four months into the Iran civil his sister and her husband when he was 6 Islam, when he began to teach in Saudi war. years old. Archbishop Daniel M. Buechlein will Arabia. A history professor there, “a wise “I approached the nearest Catholic At his confir- ordain two men to the priesthood for the man from Iraq” who spoke fluent English, Church—St. Joan of Arc in Indianapolis.” mation in 1979, Archdiocese of Indianapolis at 11 a.m. on talked with him He asked Father Donald Schmidlin for Borders didn’t June 3 at SS. Peter and Paul Cathedral in about his own instructions. Since that was before the think of the Indianapolis. faith. Rite of Christian Initiation of Adults priesthood. He They are Larry Borders of St. Mag- “He knew process was so widespread, he met with had been negoti- dalen Parish in New Marion—who spent more about the priest and two other men every week ating a teaching two decades overseas teaching lan- Christianity than or so. job in Japan to guages—and Russell Zint of St. Monica I knew about The week before Christmas in 1979, begin a 15-year Parish in Indianapolis—who studied engi- my own tradi- Borders was confirmed into the Catholic contract.
    [Show full text]
  • “And Stephen Was Heard…” Father Joe Mancini
    “And Stephen Was Heard…” A Quarterly Newsletter Fall, 2020 Volume 1, Issue 1 of Saint Stephen’s Roman Catholic Church in Kearny, New Jersey FROM OUR PASTOR... My dear parishioners and friends of Saint Stephen’s parish, In the fall of 2013, our parish newsletter, “And Stephen Was Heard” was initiated as a part of Pope Benedict XVI’s call for Catholics to enter into a “New Evangelization”. The Pope was calling on all baptized Catholics to commit themselves to a better and more disciplined approach to speaking about and teaching the Catholic Faith. For different reasons, our newsletter lasted only a few issues. That doesn’t mean it was a failure, however. Other resources and other concerns began to demand more of our staff’s time and en- ergy. INSIDE THIS ISSUE Now, we are pleased to bring back the parish newsletter with two The Church Re-Opens! ...... 2 goals in mind: firstly, to resume the call-to-arms of Pope Bene- Parish Census Update ........ 2 dict of participating in the New Evangelization. Secondly, to ex- Confirmation ...................... 3 plore other opportunities for enhanced communication with our First Communions ............. 4 parishioners, our friends and the larger community. All Souls Day ...................... 5 Thank you Fr Juan! ........... 8 I hope that you will find something of interest in this issue and in SPECIAL POINTS OF those to come. Our number one priority must be to always keep INTEREST Jesus Christ at the center of our lives. By what we do and what Sacraments celebrated we say, we can accomplish this goal in various and beautiful under different circum- ways.
    [Show full text]
  • St. Cecilia Catholic Church Archdiocese of Galveston-Houston 11720 Joan of Arc Drive · Houston, Texas · 77024-2602 · 713-465-3414 ·
    St. Cecilia Catholic Church Archdiocese of Galveston-Houston 11720 Joan of Arc Drive · Houston, Texas · 77024-2602 · 713-465-3414 · www.SaintCecilia.org CLERGY SUNDAY MASS SCHEDULE Reverend Francis M. Macatangay, Pastor Saturday: 5:00 p.m. Reverend Michael McFall, Parochial Vicar Sunday: 7:30, 9:00, and 11:00 a.m. (English) Reverend Giovanni Nguyen, Parochial Vicar 1:00 and 3:00 p.m. (Spanish) Deacon Frank Davis, III 5:30 p.m. Life Teen (English) Deacon Greg Evans Deacon Sam Mancuso WEEKDAY MASSES Deacon Don Bradley 713-465-6178 Monday: 8:15 a.m. Tuesday: 8:15 a.m. and 5:30 p.m. PARISH STAFF Wednesday: 8:15 a.m. Director of Liturgy and Music Thursday: 8:15 a.m. and 7:00 p.m. (Spanish) Mr. Andrew Meinen, [email protected] Friday: 8:15 a.m. Director of Lifelong Faith Formation Saturday: 9:00 a.m. Ms. Karen Ann Martin, [email protected] Director of Community Life and Stewardship RECONCILIATION Ms. Stasie Smith, [email protected] Saturday: 3:30-4:30 p.m. or appointment Director of Parish Administration Ms. Daisy O’Halloran, [email protected] PASTORAL OFFICE: Day School Principal 9:00 a.m. to 8:00 p.m. Monday through Friday Mr. Jeff Matthews, [email protected] 9:00 a.m. to 2:00 p.m. Saturday 12:30-1:30 p.m. Closed for Lunch PASTORAL COUNCIL Please call the Pastoral Office for Anointing of the Meets 2nd Thursday of each month. Sick, for Marriage Preparation, and for Baptism. Tom McQuilling, Chairperson. Members: Fr.
    [Show full text]
  • Medical Provision in the Convents of Poor Clares in Late-Eighteenth-Century Hungary Katalin Pataki
    Medical Provision in the Convents of Poor Clares in Late-eighteenth-century Hungary Katalin Pataki To cite this version: Katalin Pataki. Medical Provision in the Convents of Poor Clares in Late-eighteenth-century Hungary. Cornova, the Czech Society for Eighteenth Century Studies, 2016, 6 (2), pp.33-58. halshs-01534725 HAL Id: halshs-01534725 https://halshs.archives-ouvertes.fr/halshs-01534725 Submitted on 8 Jun 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Distributed under a Creative Commons Attribution - NonCommercial - ShareAlike| 4.0 International License cornova 6 (2/2016) Katalin Pataki Medical Provision in the Convents of Poor Clares in Late- eighteenth-century Hungary* ▨ Abstract: The article sets into focus the everyday practices of caring the sick in the Poor Clares’ convents of Bratislava, Trnava, Zagreb, Buda and Pest with a time scope focused on the era of Maria Theresa’s and Joseph II’s church reforms. It evinces that each convent had an infirmary, in which the ill nuns could be separated from the rest of the community and nursed according to the instructions of a doctor, but the investigation of the rooms and their equipment also reveals significant differences among them.
    [Show full text]
  • 11-24 the Vietnamese Martyrs
    “You will be hated by all because of my name, but whoever endures to the end will be saved” (Mt 10:22). Between the 17th and 19th centuries in Vietnam 130,000 Christians were martyred. Today we honor 117 of those martyrs including Saint Andrew Dung-Lac and his companion martyrs. There were 37 Vietnamese priests, one seminarian, 10 Dominican tertiaries, and 48 other lay Vietnamese. In addition to the many sons and daughters of Vietnam, there were missionary priests and bishops from Spain and France. Whether we are speaking of Vietnam or the United Sates, there is always a dark tendency to be suspicious of foreigners, to push them away, to treat them as less than human. In 1832, the Vietnamese Emperor banned all foreign missionaries. The Vietnamese were asked to deny their faith by trampling crucifixes. The faithful endured one wave of persecution after another. Andrew Dung-Lac came from poverty. His parents were not Christian, and yet they saw truth, beauty and goodness in the Christian missionaries and entrusted their child to a catechist who helped to form him into strong Christian. He became a priest in 1823 and served as parish priest and missionary in numerous places within Vietnam. Here in America, we take a collection to provide for the needs of the church. On more than one occasion, the faithful took up a collection to pay ransom for their priest to keep him out of prison. Fr Andrew was not entirely grateful. He was willing to die for his faith and stated, “We who continually hide ourselves spend money to escape the persecutors! It would be much better to let ourselves be arrested and die.” December 21, 1839, he was granted his wish.
    [Show full text]
  • How to Address Priests and Religious: Titles and Signs of Respect
    How to Address Priests and Religious: Titles and Signs of Respect Marian Therese Horvat, Ph.D. Before me are several interesting questions on how we should address priests and religious men and women sent to my desk recently by a lady. I will answer them today on the TIA website, since I think that my correspondent is not the only one with similar queries. In times past every Catholic used to know some of the simple rules that have been set aside from disuse. The general protocol was taught by sisters in grade school, but more often was learned as in osmosis from everyday practice. No one dreamed of calling Father O’Reilly by the nickname “Bill,” or, addressing Sister Margaret Mary as “Maggie.” Everyone knew you rose as a sign of respect when a priest or religious entered the room. Speaking before a gathering that included clergy or religious, a Catholic speaker as habit addressed them solemnly first. The dignified sisters inspired respect. Above, a sister teaches protocol in a pre-Vatican II Catholic classroom. But then came the tumultuous and leveling aftermath of Vatican II that spelled a death to formalities in the religious sphere. Priests, monks and sisters began to adopt the ways of a world that were becoming increasingly vulgar and egalitarian. Distinguishing titles and marks of respect were considered alienating and only for old- fashioned “establishment” people who were afraid to embrace the “signs of the times.” In the spirit of adaptation to the world, the cassock and habit were abandoned, along with the formal signs of respect paid to the persons who wore them.
    [Show full text]