Oblate Sisters of Providence: The Origin and Development

The affable and cultural setting in which the OSP was established and evolved may help clarify the rule and motivation in the background of its founding. What must be mute about American culture in the first geezerhood of the 19th century is that the whole of popular imagination was realigning in the wake of the success of the Revolution and the establishment of what was by and self-aggrandizing a stable constitutional government. What has been called the game heavy(p) Awakening, a far-flung spiritual revivalist sentiment that looked backward to the mid-18th century's Great Awakening. The earlier event, also marked by intense and widespread phantasmal feeling, devolved in a way that created an irrevocable snag between the established church and state guarantees of secular license and that sowed the seeds of American secular nationalism that drove the American Revolution.

The Second Great Awakening in its earliest incarnation appears to reach sought to reclaim for popular culture a religious sensibility that had, since the Revolution and Constitutional Convention, been formally excluded from US governance. As Bailyn, et al., suggest, the big picture of the Second Great Awakening was wholeness of religious-secular and status quo-reformist schism. The Andover Theological Seminary in rural Massachusetts, founded in 1809, show an e

Rector, T.A. (1990). downcast nuns as educators. Black Women's History: Theory and Practice. D.C. Hine (Ed.). Brooklyn, N.Y.: Carlson Publishing. 238-53.

Bailyn, B., Davis, D. B., Donald, D., Thomas, J. L., Wiebe, R. H., & Wood, G. S. (1977). The great republic. Lexington, Mass. D.C. Heath and Company.

Later she and infant Ann Constance were sent to the foundation at Susquehanna. Lefevere [sic] referred to the race of both babe Therese and Sister Ann Constance in a letter to the auxiliary bishop of Philadelphia, crowd Wood. Sister Therese tried to return to her convent in Monroe, Michigan, but Lefevere ne'er permitted her return; she was also unable to go back to the familiarity of I.H.M. sisters in pappa.

Eventually, she was made welcome by the Grey Nuns in Ottawa, Canada, and lived with them from 1869 to 1885. In 1885 she was finally permitted to return to the I.H.M. convent in West Chester, Pennsylvania (Davis, 1990, p. 105; emphasis added).

Clarke, M.R. (1997). Mary Elizabeth Lange (1784-1882). The Encyclopedia of American Catholic History. M. Glazier & T.J. Shelley (Eds.). Collegeville, Minn.: The Liturgical Press. 795-6.

vangelical approach to the ministry as against a more rationalistic trend that the Harvard school of theology, informed by the Enlightenment, was victorious (Bailyn, et al., 1977, p. 544). It was from evangelical Protestant sects that had been moved to religious fervor in the first Great Awakening that the impetus for zealous social reform, particularly among the middle classes, sprang in the second, eventually chiefly aimed at temperance and abolition. Accompanying the reformist impulse was an impulse toward religious revivalism, which reached its peak in the 1820s, with the general attitude among participants beingness that of being one's brother's keeper, dedicated to raising his fellow man to the level of devotion he had attained.

The third sister was told not to come to Monroe, because she was likewise dark of color. It seems the C
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