A major focus of the McGreal Center is to facilitate Project OPUS, a multivolume history of the Order of Preachers in the United States from 1786 to the present. The McGreal Center also collects materials that relate to collaborative organizations of the Dominican Family in the United States; laity, nuns, sisters and friars. The Center accepts items that enhance existing collections, contribute to original scholarship and broaden resources available to our patrons.
The McGreal Center welcomes enquiries from the public. McGreal Center staff offers reference assistance to patrons including help with the use of finding aids and locating materials in the collection. The Center encourages researchers to make an appointment prior to their visit.
The McGreal Center appreciates donations that contribute to the arrangement and preservation of the collection. Donations (payable to Dominican University) are gratefully accepted.
Copyright, Copies & Publication
The McGreal Center does not own the physical and/or intellectual copyright of all of the materials in its collection. Researchers should verify copyright of materials with the archivist and director. Copies and/or scans of documents and photographs may be produced by staff members upon request. Copies are provided for personal research needs only. There is a charge for reproduction and scanning. Fees may be waived for members of the Dominican Family, Dominican Organizations, and at the director’s discretion. To publish an item belonging to the McGreal Center, a Reproduction Agreement Form should be filled out and applicable fees paid. Permission to publish is for one-time publication and does not transfer copyright.
Please, use the following citation to reference materials from the McGreal Center:
Name of Collection. The Mary Nona McGreal, O.P. Center for Dominican Historical Studies, Dominican University, River Forest, Illinois.
ORGANIZATIONAL HISTORYThe Collaborative Dominican Novitiate is a joint effort by the women in the Dominican Order to provide its members in initial formation with an experience of the larger Dominican Family. Seventeen congregations participate, sending their novices to St. Louis for ten months to experience Dominican community life, prayer, study, ministry, exposure to and practice of preaching skills, and personal growth for the novices. The member congregations include Adrian, Amityville, Blauvelt, Caldwell, Catherine de’Ricci, Grand Rapids, Hope, Houston, Oakford, Peace, Racine, San Rafael, Sinsinawa, Sparkill, Springfield, Tacoma, and Taos.
The Collaborative Dominican Novitiate began as the Common Dominican Novitiate in 1988. Sister Donna Markham, OP was the major driving force behind the founding of the organization. She ensured the different congregations’ participation and was the representative that corresponded with Rome’s officials regarding the organization. The organization changed its name to the Collaborative Dominican Novitiate in the mid-1990s in order to better reflect the spirit of the program.
After the Common Dominican Novitiate received official dispensation from the Roman Catholic Church, the organization made the choice to locate the common novitiate in St. Louis due in part to its central location and in part to the existence of other religious congregations and novitiate programs in the area, facilitating more collaboration for the novitiate program. The Novitiate leased a convent in the area from the Catholic High School Association of the Archdiocese of St. Louis, Missouri at John F. Kennedy High School in Manchester on the outskirts of St. Louis. The Novitiate remained there until 2000, when they first moved to another convent building at All Souls Parish in Overland, Missouri, then purchased a house in the city of St. Louis in 2001.
The Collaborative Dominican Novitiate is managed by an Advisory Council and a Governing Board, both of which consisted of members of the participating congregations. The Advisory Council consists of a Congregational Formation Representative from each participating congregation, along with a presiding officer and the Board of Directors consists of four directors from the member congregations and three directors who are elected from the Advisory Council. Each Board of Directors member serves a term of three years. The Congregational Formation Representatives who make up the Advisory Council are assigned by their member congregations, and consist of those congregations who have novices in the program and those who support the program financially through annual contribution. The members of the Advisory Council who are elected to the Board of Directors must be from different congregations than those who are already represented on the Board.
The novices are directly overseen by Co-Directors, who live with them in the novitiate house and are responsible for their formation during the year. The first directors of the novitiate were Sister Francis Ann Gorman, OP and Sister Mary Ann Nelson, OP. The novices and the Co-Directors are evaluated on an annual basis.
With the exception of 2009-2010, when there were no novices, between two and twelve women representing every member congregation except Taos have come to St. Louis to spend a year in formation, totaling about 156 women. These novices take classes at the Aquinas Institute of Theology and St. Louis University in addition to doing community service work, preaching, and meditating on religious life together.
SCOPE AND CONTENTThe Collaborative Dominican Novitiate Papers contains internal documents gathered from the founding and management of the Collaborative Dominican Novitiate. These documents include correspondence in the form of letters, memos, and emails between participating congregations and the directors of the Novitiate, from Rome, the Advisory Council and Governing Board, and personal correspondence between sisters; newsletters; budgeting information and financial items; information gathered while trying to fill directorship positions, including resumes, interview notes, and statements of interest; bylaws; handbooks; meeting agendas and minutes of Governing Board, Advisory Council, the Leadership Conference, the Members of the Corporation meetings, videos; photographs; and other various paraphernalia. The documents are mainly written in English, with a few in Latin (primarily from Rome).
The collection is divided in eleven series based on the original organization of the materials by the Collaborative Dominican Novitiate. The items are arranged in chronological order within each folder.
ABSTRACTThe Conference of Nuns of the Order of Preachers, proposed on September 20, 1975, was formed on October 17, 1975, when the planning committee received the last monasteries’ vote. The conference was approved and blessed by the Master General of the Order of Preachers, Most Reverend Vincent De Couesnongle, O.P., on October 20, 1975. The purpose of the conference was, “to serve as a stable organization for inter-communication, sisterly sharing and unified action as related to our special needs as Dominican Nuns? in the U.S.A.” The conference would grow to include twenty-one or more monasteries and affiliates.
Concrete ongoing projects of the conference include a twice-yearly newsletter and an annual theological review; a theological formation program for young professed nuns, meetings for prioresses plus a general assembly. The general Assembly was held every four years from 1984 until 2004 (see appendix H) to elect officers, conduct business and to resolve issues of common concern. During this period, the conference was called on to represent the perspective and understanding of the Nuns of the Order of Preachers. This included thinking and writing on many of the contemporary issues faced by the church in their time.
The conference ended to become the Associate of Nuns, officially, in 2006. This was due to the need to restructure the conference more closely to the principles set out in Verbi Sponsa. Note: a conference is not a canonical recognized structure. This period of discerning and implementing change started in 2000, with the arrival of a letter from Rome, informing the sisters of this change, and suggesting that they form a federation of association instead.
This journey to form an association we contentious and there was much discussion about it, as there was in the 1970s. In the end many monasteries did join the new association. Some monasteries, though, didn’t join due to memories of the failure of the Federation of the Dominican Nuns of the perpetual Rosary in 1955. (For more information, see the Camden Collection at the Mary Nona McGreal Center.)
The Association of the Monasteries of Nuns of the Order of Preachers in the United States of America Inc. (The Association of Nuns) is the successor organization for the Conference of Nuns of the Order of Preachers, U.S.A. (Conference of Nuns). The Association of Nuns was canonical recognized by the Vatican on May 27, 2006. The Association of Nuns continues the work of sisterly sharing to this day.
SCOPE AND CONTENTThe collection is divided up into a twenty-six series and numerous subseries. The description of the series and what material they organize is given below. The Conference of Nuns collection spans the years 1962 to 2006, with the bulk of the material being correspondence, from about 1980 to 2005, and publications, from 1980 to 2006. The collection is made up of mostly letters, but does include published works, reports, video tapes, audio cassettes, pictures, and a few digital files.
HISTORYThe idea for what eventually became the Dominican Alliance originated in 1996, when four Dominican congregations – Akron, Kenosha, Springfield, and St. Mary’s New Orleans – discussed at a meeting in Sinsinawa ways to form a “closer union” with each other that would go beyond a mere collaboration. Efforts to create some type of union or federation had theretofore failed to produce anything definitive, but the leaders of the four congregations desired something more. Leadership representatives from each congregation met in December 1996 in Springfield to discuss their fears, expectations and dreams of what become known as the Structured Alliance.
The representatives met again in New Orleans in February 1997 and again in Akron the following June to share congregational histories and data, reaffirm their commitment to the process, and welcome three new congregations – Columbus, Great Bend, and Kentucky – which expressed support and interest in the conversation about the Alliance. The leadership teams from all parties met once more in 1997 during the Dominican Leadership Conference (DLC) in Warm Beach, Washington, to discuss the gifts and needs of each group and possible models of relationship. After the DLC, the conversation broadened to include more congregational involvement, leading to opportunities for further collaboration at Alliance Study Days.
By 2001, two more Dominican congregations – Oxford and Houston – had joined the Alliance, bringing the total to nine. After the Eucharistic Missionaries of St. Dominic joined in 2004, Sinsinawa in 2005, and Grand Rapids and Racine in 2006, the name was changed to Dominican Alliance to focus more on the relational aspect of the organization. They continued to meet at least three times yearly to continue to develop collaborative programs, deepen their Dominican and congregational identities, and facilitate mutual accountability in all matters relating to the Alliance.
SCOPE AND CONTENTOriginally maintained by the Dominican Alliance administration and then organized by four McGreal Center interns (Jane Bessette, Rick Rybak, Justine Wagner-Mackow, and Brandon Wuske), this collection ought to be viewed as two hemispheres of the Alliance globe. One half concerns the administrative and operational details, beginning with a history of the Alliance and the developments led by the Executive Committee, continuing with personnel and membership data and profiles and ending with policy and financial records. The second half of the collection deals with the Alliance’s vocational ministries and programs, containing minutes for various outreach and development committees, information on retreats and Study Days, various publications, and presentations in mixed media form.
This bifurcation holds true with the exception of the Business & Financial records, which were housed in Section IV between the Programs and Publications sections rather than being integrated with the other financial records in the Operational section. Section VI, containing mixed media, is not as stringently organized as the rest of the collection. Likewise, the two statuettes are not strictly contained within the Alliance boxes but are features of the McGreal Center.
HISTORYThe Dominican Leadership Conference (DLC) is the first collaborative U.S. Dominican organization for nuns, laity, friars, and sisters. The conference was a consultive organization for Dominican leaders in order to build relationships, collaborate in the mission of preaching the Gospel, and foster greater unity within the U.S. congregations.
The first meeting occurred in January 1935 when twelve Dominican Mothers General and thirteen members of their congregations gathered at Dominican College of San Rafael, San Rafael, California at the request Louis C. Nolan, OP. serving as the representative of the Master General Martin S. Gillet, OP. The first conference was followed by a retreat in Norwood, Ohio, in July 1935, conducted by the Archbishop of Cincinnati, John McNicholas O.P. Twenty congregations were represented and it was decided to hold biennial meetings of the Superiors General. Biennial meetings of the Conference of the Dominican Mothers General of America continued through 1968, except for 1943 when the conference was cancelled due to World War II and in 1961 due to a meeting of the Superiors General of all Congregations in the United States. In 1968, the decision was made to hold the conference annually.
In 1970, the conference changed its name to the Dominican Leadership Conference. The following year, it amended its purpose to include projects and services that reflect the Dominican Charism. The DLC established the linkages task force, the 20/20 Vision for 2020 Task Force, the communication committee (later renamed OPCOMNET), and the sustainability committee. Project OPUS (Order of Preachers in the United States) was officially recognized as a project of the DLC in 1990.
In 1998, DLC applied for non-governmental organization status at the United Nations and maintained a presence for ten years on behalf of U.S. Dominicans. Through the years more members of the Dominican Family to attended the conference. The DLC members voted unanimously in 1972 to extend membership to Dominican friars as well as provincials, general and provincial council members. Various Dominican groups were invited to the DLC Annual meetings. Promoters of Preaching: Promoters of Justice, Peace and Care of the Earth; the Communicators; members of the international Dominican Family; Dominican Laity: Dominican Associates; Companions in Mission; DLC Affiliates; keynote speakers and other guests added their voices to annual meetings.
In 2010, both the DLC and the Federation of Dominican Sisters USA ended to form the Dominican Sisters Conference.
SCOPE AND CONTENTSince 1941, the Dominican Leadership Conference collection was held at the archives at Sinsinawa, WI. In 2010, the McGreal Center agreed to accept the DLC collection. Currently, the collection held at the McGreal Center contains original materials from 2006 to 2010 as well as copies of earlier materials from 1935 to 2005.
The Dominican Leadership Conference Collection incorporates materials from the management of the organization such as annual meeting materials, financial materials, and executive committee minutes. Annual meeting materials include meeting registration documents, annual reports, conference evaluation reports, presentation materials, election profiles and participant lists. The materials from 2010 mark the conversion of DLC to the Dominican Sister Conference and the end of Mary Ellen O’Grady’s O.P. tenure as executive director.
The materials of the Dominican Leadership Conference are organized into 20 series. The series do not reflect the original order of the documents. The order was changed to make it more useful to the researcher.
HISTORYDVUSA invites men and women to participate in the mission of Dominicans in the United States as volunteers to respond to needs, especially of the poor and marginalized. DVUSA was established in June of 2001 by several congregations and provinces of Dominican sisters and friars. Prior to DVUSA, there were several other Dominican sponsored volunteer programs in the United States, the largest of which was the Apostolic Volunteers program, founded by Marcella Connolly, OP, in 1973, and sponsored by the Dominican Sisters of Sinsinawa. The Southern Dominican Volunteers was another volunteer program sponsored by the Dominican Council of the South. These regional programs merged to form one national Dominican-sponsored organization serving the United States.
SCOPE AND CONTENTThe Dominican Volunteers USA (DVUSA) Papers collection contains documents related to the establishment and administration of the Dominican Volunteers USA organization. This collection includes a variety of documents, such as articles of incorporation, by-laws, minutes, agendas, correspondence, financial records, and orientation and retreat materials. All materials are housed in letter-sized archival boxes and acid-free folders, with photographs placed in plastic sleeves for preservation purposes.
This collection is organized into nine series. The ninth series contains a video, which is housed in Box 7, and a freestanding poster board, which is currently housed in the McGreal Center document room. Every effort was made to retain the original order of the materials but changes were made where necessary in order to assist the researcher.
HISTORYThe story of the North American Dominicans began with the arrival of four Spanish friars to the Caribbean island of La Espanola (now Haiti and the Dominican Republic). Pedro de Cordoba (prior), Antonio de Montesinos, Bernardo de Santo Domingo and Pedro de Estrada quickly assimilated themselves into the local culture, and championed for the native people’s rights to be treated with justice and dignity. They even went to Spain to petition King Ferdinand. A Spanish priest in Cuba, Bartolome de Las Casas, joined their cause, earning the title “Defender of the Indians.” He became a Dominican in 1524. The Spanish theologian Francisco de Vitoria provided the principles, based on the study of St. Thomas Aquinas, which supported Las Casas and other missionaries. Hernandez De Soto sailed from Havana in 1539 and reached present-day Mobile, Louisiana, and present-day Mississippi, Arkansas and Texas. In 1526, de Montesinos and two other friars, led by Lucas Ayllon Vasquez, left Puerto Rico and arrived in present Georgetown, South Carolina. Vazquez died 1526, and various problems soon caused the party to return to Espanola. Luis Cancer arrived in Florida in 1548, but was killed by natives in Tampa Bay a year later.
In 1786, the first of the Order of Preachers friars arrived in the U.S. John O’Connell, of the Province of Ireland, came from his post in Spain to serve as chaplain for the Spanish legation in New York, guided by diplomat and treaty-maker Diego de Gardoqui. After a 4-year stay he returned to Europe in 1789. In 1790,Pope Pius VI appointed John Carroll to be Bishop of Baltimore (i.e., whole of United States as nation’s western boundary reached Mississippi River). His challenges included the clergy as a body because of their small number, the ministry’s uneven quality, and their different backgrounds – English, Irish, French, and others. Under Bishop Carroll, many preachers arrived to pastor in Pennsylvania, Baltimore and the Mississippi Valley.
In 1787 Carroll appointed Irish pastor William Vincent O’Brien to the divided St. Peter’s, where he opened the first free school and the first parish school in New York. After O’Brien’s death, Bishop Carroll welcomed Francis Antoninus Fleming, an Irish Dominican and professor in Lisbon, to St. Mary’s in Philadelphia in 1789. Fleming was so successful as pastor to Philadelphia’s St. Joseph that Bishop Carroll named him one of two vicars general. Christopher Keating and Michael Burke (St. Peter’s) followed, with Keating much praised for his work in Pennsylvania, Delaware and New Jersey. Two French Dominicans arrived, Jen Antoine Le Dru and Gabriel Isabey, followed by four from Ireland: Anthony Caffry; Dominic May; Francis Bodkin; Barthlomew McMahon. The last Dominican to work for Archbishop Carroll was American John Ceslas Fenwick whose nephew Edward Fenwick later founded the first province of the Order of Preachers in the U.S.
John Troy, archbishop of Dublin (1786), whose concern was to provide well qualified priests for missions of Canada and the United States, collaborated greatly with Carroll. Their relationship lasted until the end of Carroll’s life, which benefited the Church as much as the work of the missionaries who came to the U.S. These friars along with Carroll laid the foundations for the Catholic Church in the U.S.
In the early years of the 19th century, three priests became embroiled in problems related to the lack of priests, trusteeism and the lack of understanding of local matters. William Vincent Harold came to New York in 1808 to work with Luke Concanen, O.P. and ended up assisting Michael Egan, Bishop of Philadelphia at St. Mary’s. Harold’s success led to plans to enlarge the church. His campaign attracted his uncle James Harold, exiled to Australia, to join him. When financial hardships fell on the extensive plans to renovate St. Mary’s, major conflicts came between the two Harolds and Egan. Meanwhile, John Ryan, O.P. and priest Bernard Lonergan joined Antony Kohlmann in New York, whose initial good impressions of Ryan and Lonergan took a turn. Ryan was upset when he was not appointed to St. Peter’s but Carroll gave him a position in Baltimore, where he did well until he joined the Harolds in the Philadelphia dispute. Despite support from the congregation for the Harolds, they and Ryan left for Europe in 1813. William Harold returned to Philadelphia in 1821 where he asked for Ryan to join him. Another priest who became embroiled in controversy was Thomas Cabry of Dublin, who served John Troy, Dominican Archbishop of Dublin. Cabry, who was well-liked, had worked with Connolly in New York but was distrusted by Archbishop Ambrose Marechal in Baltimore. Carbry was accused of involvement in schism and left for Dublin in 1822.
The first American Province of the Dominican Order of Preachers was established in Kentucky by Father Edward Fenwick and his friars. This first became a realization when Bishop John Carroll (Baltimore, 1790) first expressed desire for the Dominican friars to form an American foundation of the Order of Preachers. In 1788, American Edward Fenwick of Maryland, nephew of John Fenwick, had been accepted as a novice of the Order of Preachers and given the religious name Dominic. He had a dream to establish an Order of the Preachers in his homeland, and with the support of John Carroll, Vicar Luke Concanen, and Vicar General Giuseppe Gaddi, Father Fenwick returned to the U.S. with fellow theologian Robert Angier from the Bornhem college community, Belgium. In 1806, they were sent to Kentucky to join Fr. Stephen Badin and Rev. Charles Nerinckx to build a school and foundation, the first American Province for Dominican Order of Preachers in 1806, dedicated to first Dominican saint of the Americas, Rose of Lima. The Kentuckians found Badin and Nerinckx very strict. In 1807, the first petition came from Chillicothe, while in 1808, another came from Jacob Dittoe, which Carroll labeled “important.” In 1808, Fenwick rode to Ohio and the Dominican mission was started, beginning with the building of the church of St. Joseph. In 1811 Bishop Benedict Joseph Flaget arrived in Bardstown and smoothed things over between Badin and Nerinckx and the Kentuckians. Flaget later created two new dioceses: one for Ohio, the other for the Territory of Michigan, which extended to the Mississippi River and beyond.
SCOPE AND CONTENTThe Early Missionaries Collection contains primary documents, correspondence and notes. A lot of the correspondence is from the Archives of the Archdiocese of Baltimore, in particular those between Bishop John Carroll and John Thorpe, William O’Brien, Charles Plowden, the trustees of St. Peter’s Church, Don Diego de Gardoqui and Leonardo Antonelli. Other correspondents include John Troy and Fleming. There is a diary entry from Ambrose Marechala in File Folder 2 of Box 1. A majority of the papers, correspondence included, from Box 1, FF EMS 1784 to EMS 1820 and beyond, have to do with the time of Bishop John Carroll and his friars. The documentation includes the controversy over Ryan and the Harolds with Michael Egan and Luke Concanen. A lot of the correspondence was between Carroll and O’Brien. In File Folder 2 of Box 1 is also an extract where Bishop Carroll expressed disappointment that his proposal that the Dominican Friars establish a province in the U.S. was not carried out.
HISTORYThe Federation of Dominican Sisters USA was started out of a dream for unity among the congregations. In 1985, the Dominican Leadership Conference created a task force of five members to prepare a report that explored three different structural models that could be used as an organizational frame work for the US Dominicans. The three models the task force presented were: a national model with an administrative component, a DLC Secretariat and a program component like Parable; a regional model based on the geographical foundation of apostolic foundation; and a local model for grassroots participation.
In 1989, following the DLC meeting in Convent Station, NJ, a meeting was held to further collaboration among US Dominicans, and create a task force to develop a way to explore ways to create a US Dominican Federation. This meeting consisted of leaders from twenty-five congregations and the Province of St. Albert the Great (Central).During the next five years, The Collaboration Task Force’s focus changed to a regional collaboration. They designed the two New Story New Creation workshops, which were held in 1992 and 1994 in several parts of the US.
In 1995, the then Executive Director of DLC, Elizabeth Schaeffer, surveyed the Dominican leaders about their interest in a “closer union”. Eight DLC members met to discuss the issue, and the result was the first Closer Union meeting. This meeting created the Closer Union Committee who was given a three year mandate to further the conversation about Closer Union. Keeping to that mandate, a second Closer Union meeting was held in 1996. The leaders from twenty five congregations gathered together at this meeting to develop models of closer union. The committee recognized that there were three subgroups to the models: expanding collaboration, congregation structural alliance, and a non-governmental closer union that preserved the identity of the individual participating congregations. The Closer Union decided to focus on the third subgroup, and developed four possible models that would preserve congregational identity and be open to all Dominicans. The models were: U.S. Dominican Federation, Congress of U.S. Dominican Family, Inter-Dominican Association, and Network of U.S. Dominican Apostolic Women. It was decided that the US Dominican Federation was the best vehicle for the common mission. The Federation model was refined, and other Dominican entities were invited to join. The Federation Transition Committee was created to further define the Federation, write a Covenant, and invite congregations to join. After much discussion, the Dominican Sisters USA Federation Covenant was finalized in October, 1998. Each Prioress was invited to declare her congregation’s commitment to the Covenant in November, and asked to select two representatives for the Founding Event and Federation work.
On May 15, 1999, twenty three congregations became the founding members of the Dominican Sisters USA. These congregations were: Adrian, Akron, Amityville, Blauvelt, Caldwell, Columbus, Elkins Park, Eucharistic Missionaries, Grand Rapids, Great Bend, Hope, Houston, Kenosha, Kentucky, Mission San Jose, New Orleans, Oxford, Roman, San Rafael, Sinsinawa, Sparkill, Springfield, and Tacoma. A coordinating committee of five congregation representatives was developed at the meeting as well. Their task was to implement the mission of the Federation. Several local chapters were also established in various parts of the country. Two other congregations joined the Federation: Edmonds (2000) and Racine (2002). Several congregations joined together to form the Dominican Sisters of Peace in 2009, making the official total of congregations nineteen.
The Dominican Federation held three National Convocations. The first one was in 2002, where over 400 Sisters and associates participated. The next one was in 2005, and the same amount of individuals participated as well. The last Convocation was in 2008. This event was shared with the Dominican Associates. Along with the National Convocations, the Dominican Federation also sponsored regional and local chapters, and a grant program called Funding the Fires.
The Dominican Federation ended in 2010.
SCOPE AND CONTENTThis collection contains institutional material from the Dominican Federation. Originally, this collection existed as a group of binders in several bankers’ boxes. The binders had no specific order, so one had to be created for them. The materials within each binder were kept to their original order.
All of the photographs in this collection have been re-housed together in their own series, and labeled what meeting they are from and who is in the picture. The scrapbook had to be dismantled because of acid transfer. Before dismantling, photographs were taken of its original look, and placed in the Dominican Federation folder on the H-drive. The scrapbook was re-housed in a binder with polypropylene sleeves for each document and photo. It was kept mostly to its original order.
BIOGRAPHYFr. Norbert Ferdinand Georges was born in Marcus, Iowa on January 27, 1895. After completing his studies at Columbia College of Dubuque, now Loras College, Fr. Georges entered the Dominican Order in Somerset, Ohio, and professed on September 16, 1917. Fr. Georges was ordained on June 14, 1923, and obtained a degree of S.T.Lr., or Lector of Sacred Theology in 1924. He was then sent to Jerusalem to study sacred scripture for three years at the Ecole Biblique of the Dominicans. Here he studied several different languages, including Hebrew, Syrian, Greek, and French. While in Jerusalem, he visited all the places Jesus had gone in both the Holy Land and Egypt, and gave tours of these places as well. Fr. Georges became ill during his stay in Jerusalem and spent six weeks in a hospital. Fr. Georges was sent home to recuperate, and when he regained his health, he was sent to the House of Studies in River Forest, IL to teach novices scripture and languages.
While working at the House of Studies, which he did for 10 years, Fr. Georges came across the life of blessed Martin de Porres. In 1937, he was encouraged by Fr. Edward L. Hughes to go to Peru to study the life and work of blessed Martin de Porres. After returning to the U.S., his devotion to the Dominican lay brother became a vocation, and he replaced Fr. Hughes as the director of the Saint Martin de Porres Association. For over thirty years, Fr. Georges told the story of blessed Martin de Porres to the world. He toured the country, accepting every invitation to preach, holding conferences at colleges and universities, writing books and articles, becoming a promoter of pilgrimages, and seeking help to finance the publications of priests from South Africa and southern India. His life was dedicated to the canonization of Martin de Porres, which he saw become a reality on May 6, 1962. After the canonization, Fr. Georges kept working to spread the message of St. Martin de Porres, even though his health was failing. During the winter of 1969, Fr. Georges developed congestive heart failure. On July 7, 1969, only a few days after suffering a stroke, Fr. Norbert Georges died at the St. Rose Priory in Springfield, KY.
SCOPE AND CONTENTThis collection deals with the personal papers of Fr. Norbert Georges, O.P. The collection is .5 linear ft., and includes biographical material, correspondence, newsletters, publications, photographs, and ephemera.
The file folder 2 includes an original letter written by Fr. Norbert Georges to Sister M. Generosa, B.V.M., his sister. This is the only original letter in the collection. The rest are copies. Copies of various newspaper clippings about Fr. Georges and the events of the day have been made and placed in the appropriate series/folder. The original clippings can be found in file folder 11. File folder 17 contains the book Blessed Diana and Blessed Jordan of the Order of Preachers written by Norbert Georges, O.P. Another copy of this book can be found in the McGreal Center Library with the call number BX 4705.D48 G4.
HISTORYThe first In Our Keeping conference took place in 1984 and was sponsored by the Parable Conference for Dominican Life and Mission (now defunct) through 2000. Sister Mary Nona McGreal was active in the creation and implementation of the In Our Keeping Conferences that took place between the years 1984 and 2000. This conference brought together Dominican historians, archivists and researchers in an effort to understand the history of Dominicans in the United States and share the knowledge they had gained through their individual studies and experiences. The conferences also introduced new technologies, books and methods of collecting and preserving the history of the Order of Preachers in the United States.
The conferences were originally intended to take place every two years; however, the conferences took place in the years: 1984, 1986, 1988, 1991, 1994, 1996, 2000, 2008, 2010, and 2012. After the dissolution of the Parable Conference, Sister Janet Welsh, O.P. Director of the Mary Nona McGreal Center took over the responsibility of sponsoring the In Our Keeping conference and held the 2008 In Our Keeping conference on the campus of Dominican University in River Forest Illinois. Currently the plan is to hold an In Our Keeping conference every two years from this point onward.
SCOPE AND CONTENTThe collection, from Series I through Series VII, contains materials collected by Sister Nona McGreal. This includes notes from planning meetings, tentative schedules, correspondence and materials that were saved from the various conferences themselves. The series are arranged in the order of the conferences. These materials were in no discernable order and were organized in this manner for ease of reference. This portion of the collection does not contain many of the detailed materials found in the later collection. Researchers interested in more in-depth materials about In Our Keeping conferences held prior to 2008 should refer to the Parable collection, which is also housed in the McGreal Center archives.
Beginning with Series VIII, the materials are detailed and contain more comprehensive information concerning budget, planning, scheduling, speakers and attendees. Included in this portion of the collection are copies of keynote speeches, prayers and liturgies. Receipts, travel information, registration forms, meal plans, room assignments and schedules of events and samples of folders are included.
The miscellaneous folder contains limited information about the conference that was to be held in 2002 as well as a letter from Sister Nona explaining the reasons for postponing that conference. The folder also contains undated materials from conferences held prior to the 2008 conference that may be of interest to researchers.
HISTORYFounded in 1977, Las Casas: Dominicans in Ministry with Native Americans, Inc. is a not-for-profit Dominican organization that seeks to provide ministry support, legal aid, and funding opportunities to Native Americans and Dominicans who support them throughout the United States. Named after the Bartolomé De Las Casas, a Dominican Spaniard who ministered among the indigenous people in the Americas of the 16th century, Las Casas was originally founded as a response to a letter-writing campaign conducted by Al Broderick, OP, and Regis Ryan, OP, who solicited funds for a legal assistance project to support the Cheyenne-Arapaho tribes in northwest Oklahoma. The donations received far exceeded expectations, so the surplus was put into a fund to be managed by a corporate body that would sponsor future projects supporting the Indian people—a body that in 1978 was incorporated as the Las Casas Fund for the Cheyenne and Arapahos.
With its stated goal to provide “relief of the poor, the distressed, and the underprivileged” in mind, Las Casas Board of Directors established volunteer-run programs, including the Legal Assistance Project for the Cheyenne-Arapaho Tribes (LEAPCAT), which provided legal support and education to traditionally underrepresented Native Americans, and Dominican Resources United for a Ministry of Service (DRUMS), the volunteer branch of Las Casas. Having served in the ministry field for over thirty years, the organization today is focused primarily on grant funding for members of the Dominican Order in ministry with Native Americans of the United States. Their website (http://www.domlife.org/lascasas) provides more information about their history, membership, and grant availability.
SCOPE AND CONTENTBefore arriving at the McGreal Center in 2012, the records of the Las Casas Collection had been scattered around the United States with no organizational cohesion. With elements from New York, Oklahoma, and the current Las Casas headquarters in Illinois and Wisconsin, the records were sent to the McGreal Center already partially organized into boxes based on their content and chronology. Processed by Chad Comello (with assistance from Samantha Dedic), the collection was reorganized to its present form, preserving the original order as much as possible while optimizing the collection for research purposes.
The first section contains reports and correspondence concerning the history and chronology of the organization from its founding in the late 1970s through 2004. The second series includes all financial documentation, which primarily consists of tax forms and documents relating to the process of incorporation. Following that are minutes, correspondence, and reports from the biannual Board of Trustees gatherings at various congregations around the country, as well as a series dedicated to general Las Casas correspondence not related to Board meetings or financials. Series V spotlights the organization’s various programs and special events, including its legal fund LEAPCAT and volunteer organization DRUMS, while Series VI contains pamphlets, newspaper clippings, and newsletters related to Las Casas. The final four series comprise the audio/visual portion of the collection: photographs, slides, scrapbooks, and other media used in service of Las Casas programs over the years.
HISTORYThe Parable Conference for Dominican Life and Mission was a national collaborative organization sponsored by all the branches of the Dominican Family in the United States; laity, nuns, sisters and friars. It was created in 1976 out of dialogue and collaborative thinking from a group of U.S. Dominicans, women and men, who believed that the Order’s preaching mission could best be carried forward by uniting their efforts to address the needs of the contemporary church and world.
The Parable Conference developed a series of programs to promote research, study and prayerful reflection of Dominican life and mission, and to encourage, support and model collaborative efforts. In addition, to conferences on a variety of issues, the Parable sponsored retreats and parish missions where Dominican sisters and friars would travel to different parishes to serve as guest preachers. The most notable and popular program was the Lands of Dominic (LOD) pilgrimage and the subsequent Central America, Dominican Republic and Peru pilgrimages.
The Lands of Dominic pilgrimage traces the life of St. Dominic de Guzman through Spain, France and Italy. It provides Dominicans an opportunity to walk in the steps of Dominic and reconnect with the past. The latter pilgrimages were added due to the popularity of LOD and to expand to areas where Dominicans had a major impact on the indigenous people of these lands. Out of Lands of Dominic, at Home with Dominic was created as a stateside retreat and virtual tour for those who could not make the trip.
Faced with difficult economic challenges, the Board of Directors sent a letter in January of 2008, seeking input from Dominican leaders throughout the United States on the future of the Parable Conference. Based on the responses of the letter and lack of funding, the decision was made to dissolve the Parable Conference. After fulfilling program commitments and the 2008 Lands of Dominic Pilgrimage, the Conference was disbanded in the summer of that year.
SCOPE AND CONTENTThe Parable collection was kept as close as possible to original order set up by the most recent Executive Director, Sr. Connie Schoen. In Series I, the “history” folders are labeled by year as designated by the creator of the records. They contain a variety of information from that year including program brochures correspondence, minutes and agendas. Detailed inventories by the item level were done for boxes 1-3, box 4, file folder 1-7, box 13 & 14 and box 17, file folder 1-7. These inventories are placed in the front of corresponding box. There are also two itemized inventories of books, one is Lands of Dominic related with materials germane to the pilgrimage and the other is Parable Books which are reference works addressing the Dominican family.
This collection has many images from various events and pilgrimages. There are several slide show presentations with accompanying scripts and audio tapes. These have been separated out to accommodate storage needs of the items (scripts in box 20, slides in box 21 and audio in box 22). In Grant Correspondence (Box 18 FF2) there is a narrative that contains good historical documentation of the Parable Conference. Land of Dominic Pilgrimages has been separated from the other pilgrimage (Central American, Peru and Dominican Republic) in boxes 10 and 11 for easy reference. The land of Dominic calendars have been placed in box 24 and CD ROMs of images and power point presentations are in Box 22 with other digital media.
There are several VHS tapes in box 23 of various conference presentations and educational programs. These have been copied onto DVDs (box 22) in digital format so that they may be placed on the internet at a later date. Box 21 has contains many photographs that chronicle parable events. They are grouped by event and most individuals and places are identified.
HISTORYSr. Mary Nona McGreal, O.P. designed a research program to write the history of the Dominicans in the United States, known as Project OPUS (Order of Preachers in the United States). In 1982, the 17th General Chapter of the Dominican Sisters of Sinsinawa voted to establish a study center. They formed a commission to solicit ideas about the purpose for and location of this center. In April 1984, the commission reported their findings and appointed Sr. Mary Nona McGreal as its coordinator. By the end of that year, Project OPUS and the Parable Conference for Dominican Life and Mission sponsored the In Our Keeping conferences for US Dominicans, archivists, historians, and congregation secretaries. In August 1985, the Dominicans of the United States were invited to participate in historical research in the new center at 5082 W. Jackson Blvd., Chicago, IL. The first congregations to respond were: the Sisters of Adrian, Akron, Grand Rapids, and Newburgh; the Friars of St. Albert and St. Joseph Provinces; the Laity; and the Dominican Nuns. This marked the beginning of the research of Project OPUS, which continues today.
In 1989, Project OPUS became officially sponsored by the Dominican Leadership Conference. This allowed for more researchers and the eventual publication in 2001 of Volume I: Dominicans At Home in a Young Nation: 1786-1865 in the series The Order of Preachers in the United States: A Family History. Correspondence indicated that Volume I was well received by the Dominican Family. Research for Volume II started in 2001 and continues today. In 2007, Project OPUS moved from Chicago’s West Side to Dominican University, River Forest, IL. This new center, now known as the Sr. Mary Nona McGreal, O.P. Center for Dominican Historical Studies, contains the documents obtained by Sr. Mary Nona McGreal and all of the researchers involved in the project. This includes the material obtained for Volume II and the consecutive volumes. It also houses collections received from other members of the Dominican family, such as the Parable Conference for Dominican Life and Mission Collection, the Alliance Collection, and the Fr. Norbert Georges, O.P. Papers. In July 2009, financial responsibility for the Sr. Mary Nona McGreal, OP Center for Dominican Historical Studies transferred from the Dominican Leadership Conference to Dominican University. Partnership between the McGreal Center and DLC continues today.
SCOPE AND CONTENTThe Project OPUS Collection incorporates its organizational papers: the history of the project, annual reports, Dominican Leadership Conference-related materials, OPUS committee records, correspondence, staff biographies, conference material, research material, publication information, financial records, photographs, and books.
Box 14, a legal size box, contains oversized items. Items from series 7 were moved to this box. A note was made of this move in the series’ folder inventory. Box 15 contains the original calendars of Sr. Mary Nona McGreal, O.P. and Sr. Mary Francis McDonald, O.P. Box 16, an oversized flat box, contains various preprints created during the publication process. Box 0 contains a binder that was discovered after the collection was arranged. This binder, which belonged to Sr. Nona, contains important information from the beginning of Project OPUS, including information about Project OPUS and how to become a researcher, regions maps, staff information, meeting minutes, expenditure lists, lists of members, OPUS newsletters, and articles about. Also included are documents and notes on various foundations.
The materials found in the Project OPUS collection are organized into fourteen series. The organization of the collection is adapted to the standards for institutional/corporate papers. Many of the folders in these series were separated out from the Volume I papers, so an original order never existed. Depending on the series, the folders were organized chronologically or alphabetically, while some were kept in the order in which they came.
HISTORYThe Second Vatican Council, commonly called Vatican II, took place from October 1962 to December 1965. Vatican II was convened partly to address the needs of Catholics who were experiencing a crisis of faith in the post-WWII era. The council’s purpose was not apologetic in nature but rather was an attempt to bring the Church into the modern world rather than "defend" church orthodoxy from heretical influences. It consisted of four sessions, all of which were meant to discuss documents, or schemata, related to issues such as revelation, the moral order, family, liturgy, and the Church in the modern world. As a result of these sessions, 16 documents were produced. These documents consisted of constitutions, which deal with doctrinal and universal pastoral matters, and decrees and declarations, which deal with practical questions or pastoral concerns. Vatican II was unique in the fact that non-European bishops were in attendance, there were non-Catholic and laity observers, technological advances, such as the telephone and electric lights, were available, and it was covered by a variety of media formats.
The donor of this collection was Richard J. Carbray (d. 1998), a former language professor at Rosary College. He earned his bachelor’s and master’s degrees from University of Washington. He actively participated in the Catholic social movement and opposed the Vietnam War. Carbray was present at Vatican II as a personal peritus, or expert, to Archbishop Thomas D. Roberts (d. 1976), a Jesuit who was Archbishop of Bombay from 1937-1950.
SCOPE AND CONTENTThe Richard J. Carbray Vatican II Collection contains internal documents from Vatican II. These documents include press releases, speeches or essays presented, summaries of issues under discussion, and news releases from an outside news organization. Most of the documents are written in either English or French.
The collection is divided into five main series based on the organization that produced the document and sixth series of general materials. The items are arranged in chronological order within each folder. This collection was partially processed and the order of the folders was retained since there was no obvious reason to change it.
HISTORYIn 1984 the Parable Conference for Dominican Life and Mission called for a new organization, the North American Dominican Justice, Peace and Care of Creation Promoters. Officially formed in 1986, the North American regions were based on the geographic location of the Dominican Friars’ provinces. The purpose of this organization is to advocate for social justice throughout the world. The organization addresses causes such as sex trafficking, the death penalty, sanctions in the Middle East, immigration, racism, women’s rights, poverty, environmental concerns, and other economic, social, political, and cultural issues. As a part of the International Commission for Justice, Peace, and the Care of Creation organization, each region’s Co-Promoters are to engage the Dominican family in world issues and to communicate with members in order to advance the promotion of justice and peace by Dominicans.
Sr. Durstyne Farnan, OP served as the Co-Promoter of the North American Dominican Justice, Peace and Care of Creation Promoters organization from 2005 to 2011. As co-promoter, Sr. Farnan made significant contributions to the organization, including shaping the Call to Justice document, chairing the Iraq Coordinating Committee (ICC), testifying in U.S. Congress on behalf of Iraqi refugees, and working with Catholic Relief Services to record the stories of Iraqi refugees. In addition to her work as Co-Promoter, Sr. Farnan served as director of Office of the Global Mission Justice and Peace for 12 years, promoted the School of the Americas protest in Georgia, and was a member of the Adrian Ecumenical Forum (AEF). She currently serves as the Director of Vocations for the Adrian Dominican Sisters.
SCOPE AND CONTENTSr. Farnan O.P. North American Dominican Justice, Peace and Care of Creation Promoters Collection contains documents related to the time before and during Sr. Durstyne Farnan’s tenure as Co-Promoter of the organization. There is a variety of materials in the collection, including minutes, agendas, newspaper articles, correspondence, and photographs documenting the organization’s activities and efforts to fulfill its mission and goals. All materials are housed in letter-sized archival boxes and acid-free folders, with photographs and newspapers placed in plastic sleeves for preservation purposes.
This collection is organized into nine series and a tenth series of electronic files transferred from Sr. Farnan’s external computer hard drive. The collection came into the McGreal Center in file folders. Every effort was made to keep documents in the original folders and labeled with the original title. However, titles were created and files reordered where necessary in order to assist the researcher. Where appropriate, items were organized chronologically within the folders. If no chronological or alphabetical order was appropriate, the original order of the items was retained.
HISTORYFriar in the Wilderness was written by Loretta Petit, O.P. and published in 1994. The book was the first publication to result from Project OPUS (Order of Preachers in the United States) established by Sr. Mary Nona McGreal, O.P. in 1982. The friar referenced in the title is Edward Fenwick, O.P., the first Bishop of the Diocese of Cincinnati and founder of the first Dominican Province in the United States.
Sr. Loretta Petit (1918-2010) was an avid historian. She earned her B.A., M.A., and PhD from Siena Heights College, Catholic University of America, and Western Reserve University, respectively. Among her many professions, she was a teacher at St. Vincent’s High School, an experience that inspired her to write Friar in the Wilderness. Sr. Loretta would later co-author and edit Dominicans at Home in a Young Nation: 1786-1865, The Order of Preachers in the United States; A Family History (2001), another book from Project OPUS.
SCOPE AND CONTENTThe Friar in the Wilderness Collection contains research materials compiled by Sr. Loretta Petit while writing the book. Most of the materials are her handwritten notes and research on Fr. Edward Fenwick and the time period in which he lived and worked. There are also pictures and prints of locations and buildings relevant to the story of Fr. Fenwick. With the exception of two folders, all materials are in letter-sized archival boxes. The oversized materials from Series II and VI were relocated to a legal-sized box for storage and preservation purposes.
The materials in this collection are organized into eight series. The collection came to the McGreal Center in file folders and the items were kept in the original files; however, the files were reordered and relabeled to assist the researcher with his or her work. Where appropriate, items were organized chronologically within the folders. If no chronological or alphabetical order was appropriate, the original order of the items was retained.
HISTORYSister Marie Flaherty is a member of the Amityville Dominican community in Amityville, NY. Sister Marie began work at Las Casas in 1980. She provided educational services to the Cheyenne Arapaho tribes of Northwest Oklahoma. Sr. Flaherty worked for Title 4A, which is a program sponsored by the federal government to provide support services to Indian children.
SCOPE AND CONTENTThe collection contains a transcript and grant proposals for the Young Indian People’s Extended Education program, as wells as the Young Indian People’s Extended Education program’s weekly newspaper, “The Yipee Times”, and photographs. The materials in the collection are representative of Sister Marie Flaherty’s work with the Indians of northwest Oklahoma. The materials in the collection cover the period from 1982-1985. The collection is organized into two series.
BIOGRAPHYSister Thomasine was born Genevieve Bugala in Saginaw on December 31, 1926, the twelfth of thirteen children. She was educated at St. Rita’s School in Saginaw and St. Joseph High School. In 1951 she dedicated her life to Our Lady and entered the postulancy at Marywood in Grand Rapids, Michigan, taking the name S. Thomasine. In 1956 she made final profession.
S. Thomasine taught first and second grade at St. Alphonsus and Immaculate Heart of Mary schools in Grand Rapids, and St. Norbert in Munger between 1952 and 1964. During this time she was an undergraduate student at Aquinas College. She received her master’s degree from Tufts University in 1966. In 1968 she began teaching German and English as a Second Language (ESL) at Aquinas College. Maryknoll Father Graham McDonnell introduced her to the Good Shepherd Movement, an educational program in Kyoto, Japan. For 20 summers S. Bugala taught both children and adults in its ESL program and trained tutors. She wrote a series of textbooks to be used in the classrooms, including the Hello to English children’s series and Lively English for the Japanese Student for older learners.
After her college teaching retirement, S. Thomasine became the program coordinator for the Catholic Telecommunications Network of America (CTNA), and continued teaching English all over the world, from Papa New Guinea to Russia, Eastern European countries, and beyond. She passed away on May 11, 2010 at the age of 83.
SCOPE AND CONTENTThis collection primarily consists of S. Thomasine Bugala’s textbooks written for Sisters teaching English to Japanese students. It also contains her obituary – detailing her works in life – and her letterhead.
HISTORYThe Third Order or Dominican Laity refers to lay members of The Dominican Order, also known as lay Fraternity members, or tertiaries. “Lay Dominican” is the currently preferred term. Lay men and women in the Fraternities of St. Dominic do not necessarily live in community with each other but practice many of the same spiritual disciplines of the religious of the Order, including professions, living holy lives, doing works of charity and being part of the preaching mission of the Order. Any Catholic in good standing may join the Third Order.
The Lay Dominicans have a worldwide membership with history dating to the first rule by Munio De Zamora in 1286. Lay Dominicans in North America are divided into five provinces, four in the United States and one in Canada. They are as follows: Central, Eastern, Southern, Western, and Canadian.
The organizational hierarchy of Lay Dominicans starts with local communities called chapters. Each chapter sends a representative (called delegates) to the annual governance body known as the Provincial Council. The Provincial Council is made up of these delegates as well as The Executive Council and other groups who represent various committees and members appointed for specific tasks. The Executive Council’s job is to administer the province between Provincial Council meetings under the direction of an elected President. Other members of the Executive Council includes a Vice President, Past President, Secretary, Corresponding Secretary and Treasurer plus a friar who serves in an advisory capacity as the Provincial Promoter. The Provincial Promoter (who at one time was called the Prior Provincial) serves as liaison with the Lay Dominican headquarters in St. Sabina, Rome and reports at intervals to the Friars about the status of the Lay Dominican branch of the Dominican Family.
It should be noted the Provincial Council is now referred to as the LDPC or Lay Dominican Provincial Council.
The General Chapter is the highest authority in the Dominican Order and is made up of friars who represent the Provinces of the Order. The General Chapter is a legislative assembly whose job it is to discuss and define matters pertaining to the good of the entire Order. The General Chapter considers and votes on proposed laws and also acts as a disciplinary body. Lay Dominicans are invited to attend their meetings, held every three years, as non-voting observers who may frame suggestions and proposals which the friars may consider. Lay Dominicans essentially provide a grass roots perspective which help the friars understand the point of view of the laity.
SCOPE AND CONTENTThis collection is comprised of documents related to the Third Order of St. Dominic, currently referred to as Lay Dominicans. The collection includes correspondence; membership records, questionnaires and information; bulletins, pamphlets, meeting minutes, financial records, council reports, agendas, bylaws, handbooks, Rules, and promotional material from various chapters as well as the Provincial Council.
Similar documents in the collection come from National Congresses as well as three International Congresses: 1958 in Rome, 1966 in Brussels and 1985 in Reseau. Speeches, book excerpts and articles written in Latin, French and Italian are also included in the collection.
The collection also includes a significant amount of the correspondence of Father (Lambert) Carl Trutter (1933-). He served as Director for the Third Order of Saint Dominic and Editor for the Dominican Life Magazine from 1964-1967.
Also included are a variety of periodicals including newsletters.
HISTORYWilliam Vincent Harold, OP was a Dominican friar from Ireland. He came to the United States in 1808 to be a priest at St. Mary’s Parish in New York. He was well-known for being a skilled preacher and quickly became a trusted assistant to Bishop Michael Egan. Soon St. Mary’s would be plagued with financial trouble, stressing the already tense relationship between Egan, Harold, William’s uncle, James Harold, also a priest at St. Mary’s, and the parish trustees. In 1812, the Harolds made the announcement that they would be leaving St. Mary’s. Despite outrage from the parishioners and their protests to Archbishop John Carroll, the friars returned to Europe in 1813, where William proceeded to criticize the American church.
John Ryan, OP came to the United States in 1812 with the intent of visiting and then returning to Ireland. Due to the expense of travelling and the dangers resulting from the War of 1812, Ryan decided to stay. Anthony Kohlmann, the pastor at St. Peter’s in New York, promised Ryan a position at the parish. However, by the time he arrived there Kohlmann changed his mind, stating that, according to the parish trustees, there was no money to pay Ryan’s salary. Ryan was offered a position in Baltimore by Archbishop John Carroll, which he accepted. Soon William Harold became involved in a dispute and Ryan went to Philadelphia to help him. Ryan left the United States in 1813, much to the displeasure of Archbishop Carroll. Like Harold, Ryan criticized the American Church upon returning to Europe.
SCOPE AND CONTENTWilliam Vincent Harold, OP and John Albert Ryan, OP Collection contains materials related to these two Dominican friars and the controversy which involved them. Most of the materials are photocopies of letters, but there are also secondary sources and research notes. All materials are housed in letter-sized archival boxes and acid-free folders.
The collection was partially processed by a previous McGreal Center staff member. The materials in this collection are organized into three series. Where appropriate, items were organized chronologically within the folders. If no chronological or alphabetical order was appropriate, the original order of the items was retained.