"Cult of True Womanhood" and American Catholic Sisters: An Example of Creative Subversion

Barbara Welter concludes her pathbreaking article, “The Cult of True Womanhood, 1820-1860,” by declaring that “[Various forces in their lives] … called forth responses from woman, which differed from those she was trained to believe were hers by nature and divine decree. The very perfection of True Womanhood, moreover, carried within itself the seeds of its own destruction. For if woman was so very little less than the angels, she should surely take a more active part in running the world, especially since men were making such a hash of things” [174]. Traditionally, in both Welter’s original work and the many efforts that have subsequently followed, the living out of “True Womanhood” and the creative subversion it unintentionally inspired have been understood almost exclusively in either secular or Protestant contexts. This article explores the role of Catholic education by sisters in both reinforcing and undermining Victorian gender roles, and specifically analyzes the contributions of Catholic women religious to the complex and subversive process that Welter suggested. It analyzes the cultural and religious tensions that characterized nineteenth-century Catholic women’s education, as well as the women’s agency that, however inadvertently, it came to empower.

Between Online Autonomy and Local Constraints: Spaces of Roman Catholic Women’s Activity in Poland

The analysis presented in this article shows how a hybrid community combining online and offline activity generates a semi-autonomous space of women's activity, neither fully independent of the religious institution, nor entirely controlled by it. Based on results obtained over 15 months of qualitative research conducted in the Captivating (Urzekająca), conservative community of Roman Catholic women in Poland, I show that digital environments are conducive to building a community of women, a creative approach to practices, renegotiating power relations, and building a sense of agency among women, while also recognizing the authority of the Church as an institution. At the same time, I argue that relative autonomy in practising religion online is limited by the pressures experienced by women in the offline space as a result of the nature of the local Church. The article discusses the question of the relations between the online and offline space, as well as the role of the broader context for understanding conservative women's practice of religion.

Removing Children

This chapter traces the rising belief that the state could provide superior guardianship to abusive parents and that it should remove children from the company of dangerous adults. The prison-reform movement helped lead the way by proposing the removal of children from the company of corrupting adults and placing them in reformatories. These reformatories were to replace abuse and corruption with love and redemption and were increasingly organized along the lines of surrogate, and improved, families. Reformers across the world and in Spain also started to encourage visitors to the poor to intervene in family life and separate children from dangerous parents and adults. Social Catholics determined to move beyond charity work and to solve social problems became particularly attracted to this family visiting work. This work also offered Catholic women a chance to stake a claim for a public role in the defence of children and motherhood.

Elizabeth Seton, American Saint

Elizabeth Bayley Seton is the first native-born US citizen to be made a Roman Catholic saint. Canonized in 1975, Seton founded the Sisters of Charity of St. Joseph, the first vowed community of Catholic women religious created in the United States. Seton’s sainthood marked the culmination of a role she first served during her life: a respectable, benevolent face for a church whose local leaders were eager to demonstrate its compatibility with American culture. Seton’s founding of the American Sisters of Charity was a more practical achievement and one that shaped the Catholic Church in the United States in tangible ways. Starting in 1809, when Seton began a school and vowed community in Emmitsburg, Maryland, the Sisters of Charity expanded throughout the United States, eventually running hundreds of schools and orphanages and offering both a spiritual home and a career path for women who chose it. Seton’s life is expressive for what it reveals about her era as well as for her distinctive achievements. Her prominence led to the preservation of decades of correspondence and spiritual writings. Through them it is possible to see with unusual clarity the ways in which the Age of Revolutions and the rise of Napoleon variously disrupted, reinvigorated, and transformed Catholic traditions; to observe the possibilities and constraints Catholicism offered a spiritually ambitious woman; and to witness changes in the relationship between Protestants and Catholics in the United States. Finally, Seton’s rich archive also renders visible one woman’s experience of intellectual inquiry, marriage, widowhood, motherhood, spiritual ambition, and female friendship.

‘My dream is that I share the bed with only one man’: Perceptions and practices of premarital sex among Catholic women in Belgium

Drawing on qualitative research with Catholic women who are active in the Church in Belgium, this article sets out to analyse how these women negotiate and manage premarital sexuality. I map their practices, experiences, and strategies, and explore how they make sense of religious and secular norms regarding premarital sexuality. By using two notions as theoretical frameworks, namely religious agency and growth ethics, I argue that combining both can lead to a fertile approach to yielding new insights into the field of religion and sexuality. In so doing, I demonstrate that although not all my interlocutors refrain from sexual relations before marriage, they develop personal sexual ethics, which are distinctly informed by Catholic understandings.

Conflicts Between Women's Religiosity and Sense of Free Will in the Context of Elective Abortion: A Qualitative Study in the Worst Period of Italy's COVID-19 Crisis

This qualitative study considers the relationship between abortion, bereavement, and the effects of the COVID-19 lockdown nine women who had undergone an elective abortion, which is voluntarily termination of a pregnancy at the woman's request. These women were interviewed in three time points (1 month, 6 months, and 1 year after the event) to consider the possible evolution of their experience. The third phase was concurrent with the COVID-19 pandemic and particularly with Pope Francis's Easter declaration against abortion. All the interviews were conducted and analysed through qualitative research in psychology. Results showed that the abortion experience led to physical, relational, and psychological suffering, similar to perinatal grief. Participants were non-practising Catholics and religiosity did not help them to overcome their sorrow. Though religiosity is a possible resilience factor in other stressful conditions, in this case it is a factor that aggravated suffering. Finally, we discuss the difficulties experienced by Catholic women who choose to have an abortion and assert the necessity of psychological and spiritual interventions to support these women.

Fashion and Faith: Girls and First Holy Communion in Twentieth-Century Ireland (c. 1920–1970)

With a focus on clothing, bodies, and emotions, this article examines girls’ First Holy Communions in twentieth-century Ireland (c. 1920–1970), demonstrating that Irish girls, even at an early age, embraced opportunities to become both the center of attention and central faith actors in their religious communities through the ritual of Communion. A careful study of First Holy Communion, including clothing, reveals the importance of the ritual. The occasion was indicative of much related to Catholic devotional life from independence through Vatican II, including the intersections of popular religion and consumerism, the feminization of devotion, the centrality of the body in Catholicism, and the role that religion played in forming and maintaining family ties, including cross-generational links. First Communion, and especially the material items that accompanied it, initiated Irish girls into a feminized devotional world managed by women and especially mothers. It taught them that purchasing, hospitality, and gift-giving were central responsibilities of adult Catholic women even as it affirmed the bonds between women family members who helped girls prepare for the occasion.