CCHA, Historical Studies, 61 (1995), 9-11
Editor’s Foreword
After having the
opportunity to serve as editor-in-chief for volume 60 and volume 61 of the Canadian
Catholic Historical Association Historical Studies, there are few
observations that I want to point out about the status of the history, or more
appropriately the many histories, of English-speaking Canadian Catholicism and
the state of the historiography of Englishspeaking Canadian Roman Catholics.
“Perhaps no religious group is as
understudied as English-speaking Catholics” was the comment of an editor of a
Canadian journal in the fall of 1993.1 The papers from the annual
meetings of the English Section of the Canadian Catholic Historical Association
published in Historical Studies are a way of addressing that need for
more information and interpretations of the history of Roman Catholics in
Canada. In fact, the contributions to this journal, especially since the late
1980s, signal a noteworthy increase in the interest and the expertise in the
research and writing of the history of our “understudied” group. As a result,
these articles constitute a growing body of historical data and insights which
forms the basis for a better understanding of our historical experiences as
Canadian Roman Catholics. Significantly, they illuminate the “good news” as
well as the “not so good news” of Canadian Catholic history.
It is instructive to review some of the
major themes in the historiography of English-speaking Canadian Roman
Catholics evident in the pages of Historical Studies in the past two
years. Not surprisingly, there is the quintessential Canadian theme of the
differences between English-speaking and French-speaking Canadian Roman
Catholics. In a variety of contexts, that topic is discussed with its
implications in Sanfilippo’s piece on Roman Archives, revealing the struggle
within the Canadian Church over the provision of services to “New Canadians” of
Roman Catholic backgrounds in the Canadian West; McGahan’s case study of
female religious which touches on the internal struggles between anglophones
and francophones within the Sisters of Charity in New Brunswick; and
Cottrell’s study of John Joseph Leddy and the establishment of a Catholic College,
St. Thomas More College, at the University of Saskatchewan in Saskatoon.
The clash of cultures between aboriginals
and Canadian Roman Catholics is the second theme evident in two articles
studying the system of Indian Residential Schools. The articles by Fay and
Carney note the painful but also positive sides to these schools.
Interestingly, they point to the hitherto overlooked input from aboriginal
communities that is bringing about changes in the schools.
A third theme is the role of female and
male religious orders in the development of Catholic educational and medical
institutions. A variety of articles by Smyth, McGahan, McKenna, and Fay detail
and examine the contributions of the Sisters of St. Joseph, the Sisters of
Charity in New Brunswick, the Sister of Charity of Halifax, the Jesuits, the
Oblates and the Basilians in the founding and operating of Catholic schools,
native residential schools, orphanages, hospitals and post-secondary
institutions like the University of St. Michael’s College. These studies of
sisters clearly identify the key but often neglected recognition of the
contributions of women in the life of communities that make up the church. In
light of the realities of falling vocations in the post-Vatican II period,
these articles also raise, but cannot answer, the question of whether there are
any types of lay Roman Catholic structures to replace the traditional place of
priests, and sisters in Canadian Catholic communities.
A “paradigm shift,” a revolutionary new way
of thinking about old problems, is the fourth theme. Changes, and the response
to these changes in religious structures and roles runs through most, if not
all, of the articles in this edition of Historical Studies. McKenna
regards “paradigm shifts” as key to an understanding of the evolution of her
religious community, the Sisters of Charity, Halifax and their reorientation
since Vatican II. Marshall’s article on secularization in volume 60 identifies
many of the forces behind the paradigm shift in the role of religion in Canada.
Similarly, Fay refers to a paradigm shift as a useful way of approaching the
controversial issue of residential schools for aboriginals in Canada. What
appeared to be so right for so long, is now almost universally rejected as
culturally insensitive and wrong. Another type of paradigm shift took place in
modifying the status of religious orders in Catholic post-secondary
institutions such as St. Michael’s College in Toronto and St.Thomas More
College in Saskatoon, Saskatchewan.
These four themes reveal some of the major
struggles in the history of the Roman Catholic Church in English-speaking
Canada.The fourteen articles in volumes 60 and 61, are, I hope, an indication
of the efforts of the Canadian Catholic Historical Association and its members
to respond to the challenge of addressing the “understudied” histories of
English-speaking Canadian Roman Catholics.
ACKNOWLEDGEMENTS
Most of the
accomplishments of the past two years are the results of the generosity of a
number of individuals. Unlike so many academic enterprises, the preparation,
editing and production of this journal is a testament to what can be
accomplished by a community of men and women from various academic and vocational
backgrounds, working together and sharing certain religious values. It is these
people who have made the editing of Historical Studies truly a team
effort.
I must thank my associate editor, Jeanne
Beck, for her dedication and input. I want to also state my gratitude to
Professor Mark McGowan, University of St. Michael’s College for his
willingness to help without hesitation despite carrying many other burdens. I
am grateful to Marie Daly, historical assistant in the Historical Department,
Roman Catholic Archdiocese of Toronto, for her copy editing of Volume 61. I
also want to express my appreciation to the following historians for their
contributions: Michael Power, historical editor and researcher, Welland,
Ontario; Professor Brian Hogan, Faculty of Theology, University of St.
Michael’s College; Professor Elizabeth Smyth of the Ontario Institute for
Studies in Education, Northwestern Centre in Thunder Bay, Ontario; Glenn
Wright, staff historian, Royal Canadian Mounted Police, Ottawa, Ontario; Professor
John Webster Grant, Emmanuel College, Victoria University, University of
Toronto; Fred McEvoy of Ottawa, Ontario; Professor Jim Miller of the University
of Saskatchewan; Professor Roberto Perin, Atkinson College, York University;
Professor Raymond Huel of the University of Lethbridge; and Professor Donald
Smith of the University of Calgary.
One special person whom I am compelled to
single out and thank is Father Edward Jackman O.P., Secretary General of the
CCHA. His support and encouragement have made possible much of the development
of the Canadian Catholic Historical Association and Historical Studies as
nationwide enterprises.
Paul
Adolphus Bator
“Feast of Saint Perpetua and Saint Felicity”