This book offers a comprehensive examination of the generations of women who entered religious life in the United States after 1965. It provides up-to-date demographics for women's religious institutes; a summary of canon law locating religious life within the various forms of life in the Church; an analysis of Church documents on religious life; and data on the views of post-Vatican II entrants regarding ministry, identity, prayer, spirituality, the vows, and community. Beginning each chapter with an engaging narrative, the authors explore how different generations of Catholic women first became attracted to vowed religious life and what kinds of religious institutes they were seeking. By analyzing the results of extensive national surveys, the authors systematically examine how the new generations of Sisters differ from previous ones, and what those changes suggest about the future. The book concludes with recommendations for further understanding of generations within religious life and within the Church and society. Because of its breadth and depth, this book will be regarded by scholars, the media, and practitioners as an essential resource for the sociological study of religious life for women in the United States.

More and more people-- especially millennials-- are turning to religion as a source of comfort and solace in our increasingly chaotic world. Rather than live a cloistered life of seclusion, the Daughters of Saint Paul actively embrace social media to evangelize, collectively calling themselves the #MediaNuns. In this collective memoir, eight of these Sisters share their own discernment journeys, struggles and crises of faith that they have overcome, and episodes from their daily lives. They offer practical takeaways and tips for living a more spiritually-fulfilled life, no matter your religious affiliation. -- adapted from jacket

There has recently been a sharp decline in the number of women becoming Catholic sisters. This study compares those women who entered religious orders during the 15 year period immediately after the Second Vatican Council (1965-1980) with those who joined religious orders between 1993 and 2008. Using national surveys of the population of women who became sisters during these two time periods, the authors apply the theories of sociologist Karl Mannheim to explore how different generations of Catholic women first became attracted to vowed religious life and what kinds of religious orders they were seeking.

In the 1960s, a number of Catholic women religious in the United States abandoned traditional apostolic works to experiment with new and often unprecedented forms of service among non-Catholics. Amy Koehlinger explores the phenomenon of the "new nun" through close examination of one of its most visible forms--the experience of white sisters working in African-American communities. In a complex network of programs and activities Koehlinger describes as the "racial apostolate," sisters taught at African-American colleges in the South, held racial sensitivity sessions in integrating neighborhoods, and created programs for children of color in public housing projects. Engaging with issues of race and justice allowed the sisters to see themselves, their vocation, and the Church in dramatically different terms. In this book, Koehlinger captures the confusion and frustration, as well as the exuberance and delight, they experienced in their new Christian mission. Their increasing autonomy and frequent critiques of institutional misogyny shaped reforms within their institute and sharpened a post-Vatican II crisis of authority. From the Selma march to Chicago's Cabrini Green housing project, Amy Koehlinger illuminates the transformative nature of the nexus of race, religion, and gender in American society.

For many Americans, nuns and sisters are the face of the Catholic Church. Far more visible than priests, Catholic women religious teach at schools, found hospitals, offer food to the poor, and minister to those in need. Their work has shaped the American Catholic Church throughout its history. McGuinness provides the reader with an overview of the history of Catholic women religious in American life, from the colonial period to the present.

Suellen Hoy's Good Hearts describes and analyzes the activities andcontributions of Catholic nuns in Chicago. Beginning with the arrival ofwomen-religious in 1846 and ending with the sisters' social activism inthe 1960s, Good Hearts traces the development and evolution of thesisters' work and ministry that included education, health care, andsocial services. Contrary to conventional portrayals of religious asreclusive and conservative, the nuns in Good Hearts are revealed asdynamic, powerful agents of change. Catholic sisters lived on the edge, serving sick and poor immigrants as well as those racially andreligiously unlike themselves, such as the uneducated black migrantsfrom the South

Sisters is the first major history of the pivotal role played by nuns in the building of American society. Nuns were the first feminists, argues Fialka. They became the nation's first cadre of independent, professional women. Some nursed, some taught, and many created and managed new charitable organizations, including large hospitals and colleges. In the 1800s nuns moved west with the frontier, often starting the first hospitals and schools in immigrant communities. They provided aid and service in the Chicago fire, cared for orphans and prostitutes in the California Gold Rush and brought professional nursing skills to field hospitals run by both armies in the Civil War. Their work was often done in the face of intimidation from such groups as the Know Nothings and the Ku Klux Klan. In the 1900s they built the nation's largest private school and hospital systems and brought the Catholic Church into the civil rights movement. As their numbers began to decline in the 1970s, many sisters were forced to take professional jobs as lawyers, probation workers, managers and hospital executives because their salaries were needed to support older nuns, many of whom lacked a pension system. Currently there are about 75,000 sisters in America, down from 204,000 in 1968. Their median age is sixty-nine. In Sisters, Fialka reveals the strength of the spiritual capital and the unprecedented reach of the caring institutions that religious women created in America.