Dearest Seton Hill… Swings

St. Joseph Academy. St. Mary’s School for Boys. Seton Hill University. Assumption Hall. Caritas Christi. Doran Hall. Ennis Hall. Sisters. Students. Friends. Guests.

All who have come to Seton Hill remember the swings. The swings have served as instruments for conversation, study, merriment, contemplation, rest, and relaxation. Although we cannot say for sure when the swings arrived on the hill, we do know several facts.

The “face-to-face” swings became popular during the Victorian era. As public parks and gardens were designed, so too were fashionable and functional pieces of garden furniture. With sisters at the motherhouse, students of St. Joseph’s Academy and St. Mary’s School for Boys roaming the property, and plans for a college developing in the 1910s, there arose a greater need for outdoor seating and recreational areas.

The Seton Hill swings pre-date the formal establishment of Seton Hill College by at least two years (1916). The swings were mass produced and, as is evidenced by the photo gallery, were lovingly cared for throughout the years. It’s apparent from the early photographs that the swings have received upgrades over time, but have certainly maintained their charm. We must thank the dedication and ingenuity of the maintenance teams at Caritas Christi and Seton Hill University for keeping these relics of Seton Hill history.

Interested in building a swing of your own? Check out these building plans from the LSU AgCenter Research Department.

Enjoy this photo gallery of our dear, old Seton Hill swings.


What is a “Chapter” in the Story of Women Religious?

July 2019 has arrived with some hot, humid weather, lots of rain and some long-awaited sunshine.  Those familiar with the Sisters of Charity of Seton Hill have noticed that many of the sisters who have been invited to activities and events from July 20th to the 30th have declined saying, “Sorry, I cannot attend.  I will be in Chapter.”  Perhaps you wonder what the word and event Chapter means.

The Sisters of Charity of Seton Hill ordinarily hold a General Chapter every five years.  This is an assembly of elected and ex-officio members who consider the life and mission of the congregation to protect the purpose and mission for which the Congregation was founded in August 1870.  All Congregations hold regular Chapter meetings as prescribed in the Constitutions of each religious community.  Chapters are a significant milestone in women religious communities.  During the time set aside for these serious meetings the delegates spend time clarifying expectations of each other as they discern the state of the community mission and life at this particular time in the history of the world and of the Church.

1973 Chapter, Mother Richard Ann Watson at podium in the Visual Education Room at Seton Hill College. Other delegates included Srs. Maurice McManama, M. Rose Knorr, Ellenita O’Connor, M. Henry Hanse, Teresa Clare Kernan, Marie Colette Hanlon, Francis de Sales Joyce, Diana Taufer, Mary Schmidt, Marion McKelvey, Geraldine Miller, and Jean Augustine (seen at far right).

The Chapter is a gathering of elected delegates, but the election procedures assure appropriate representation of all members of the Congregation.  In order to be eligible to serve as a delegate, a sister must have made her perpetual profession.  However, all sisters, whether in temporary or perpetual vows, have the right to vote for delegates and to submit her recommendations, concerns, and suggestions to the chapter members.

All delegates to the chapter are obliged to be present for all meetings. During the deliberations of the chapter, the information is confidential until the chapter members arrive at decisions.  During the time that the Chapter is in session, the Communications Committee sends approved updates of the chapter at the end of each day for sisters who are unable to attend the sessions.

1997 Chapter Meeting, St. Joseph Hall, Seton Hill. Sisters Joyce Serratore, Jean Augustine, Rosemary Donley, Marlene Mondalek, and Gertrude Foley make remarks.

The General Chapter has authority to determine its agenda and procedures in accord with church law and the Constitutions.  The chapter has the following responsibilities:

  1. To assure protection of the patrimony of the community. (Patrimony in this sense refers to the mission, spirit, and charism as well as stewardship of temporal goods.) Review of these may lead to appropriate renewal.
  2. To establish general policies for the congregations and to determine priorities for apostolic works.
  3. To amend the Constitutions, if necessary, for presentation to the Holy See for approval.
  4. To hear and act on the reports from the general superior, the general treasurer, provincial superiors, provincial treasurers, and others as designated by the general superior.
  5. To evaluate the implementation of enactments from previous general chapters.
2002 General Chapter at Nam Son Retreat House in Korea. Pictured are the new General Council with leaders of both the Korean and American Provinces of the Sisters of Charity of Seton Hill.

Every Chapter examines the life and mission of the Congregation in relation to the special time in history and elects the Leadership of the Congregation to serve until the next general chapter.  Not every chapter deals with amendments to the Constitutions or directives, unless a particular need arises.  The chapter may also establish or suppress provinces.

Months before the chapter convenes, all the sisters offer prayers to the Holy Spirit for guidance during the chapter.  They also spend time offering support and suggestions to those elected to this serious and sacred gathering.  For those who follow the Sisters of Charity blogs on a regular basis, please join with the community in prayer that the results will strengthen the life and spirit of the members of the community.  May they continue to draw on the spirit and charism of Saint Elizabeth Seton to recognize God’s existing presence in the world and to serve the needs of the church and the world, especially those who are poor and needy.

Written by Sister Louise Grundish, S.C.

Miracle of The Great Flood: How the Sisters of Charity of Seton Hill Survived the Johnstown Flood of 1889

St. Columba’s School, Cambria City, Johnstown, Pennsylvania. May 31, 1889. 9:30 a.m.

“Rain. A never-ending torrent of rain,” muttered Sister Raphael Kane. Although it wasn’t unusual for water to fill the valley on days of heavy rain, this was a different kind of rain. A relentless and powerful show – Mother Nature’s daughters dripping an impressive and imposing dance from the heavens for nearly a week.

Sister Raphael, riddled with worry as water flowed down the street, announced, “Everyone is dismissed.”

Sisters Flavia, Rita, and Aloysius hurried the students out of St. Columba’s School into the wet spring morning, accompanying a few on their way home.

“Hurry back,” Sister Raphael said, as she anxiously stared out the hazy school window.

Vow Card of Sr. Elizabeth McGurgan, discovered in Morrellvile, 3 miles from the convent, after the Johnstown Flood

St. John Gualbert’s, Clinton Street, downtown Johnstown, Pennsylvania. May 31, 1889 11:00 a.m.

Stonycreek River, already overflowing, was steadily rising. The sisters at St. John Gualbert’s School had already dismissed the children for the day. Sister Ignatia Flinn worried they wouldn’t get home.

Two little girls, Nelly Ryan and Mary Regan, were temporarily boarding with Sister Ignatia and her eight compatriots, Sisters Genevieve O’Connor, Marie Flanagan, Elizabeth McGurgan, Perpetua Behe, Augustine Wharton, Agatha Kaney, Marie Louise O’Connor, and Ursula Gorman. Nearly 600 other students were on their way home.

“Don’t mind the rain,” Sister Ignatia assured the sisters and girls, “Usual prayers at 2 p.m.”

Remain of the Sisters of Charity’s convent at St. John’s in Johnstown, after the flood.

St. Columba’s, 11:00 a.m.

“The rising waters took Toll Bridge,” Sister Aloysius Blakely told Sister Raphael when she returned to the convent. “It swept down the river and destroyed Tenacre Bridge, too. We saw it from the school.”

“The cellar has a good foot of water. I fear the foundation of the convent will give way soon. Gather your things and pray to God,” Sister Ignatia said.

The sisters, already soaked and deafened by the volley of rain and the rush of street water, clung to the yard fence and trudged to the neighboring home for safety.

St. Columba’s, approximately 3:00 p.m.

Although the sisters thought they had managed to get to safety, the waters continued to rise throughout the afternoon. Two men, running along the hill, shouted, “The dam has burst! Get to the brick house, if you wish to save your lives!” (Sr. Electa Boyle’s Mother Seton’s Daughters in Western Pennsylvania).

The South Fork dam, a pleasure to the wealthy vacationers from Pittsburgh, had been a thorn in the side of Johnstowners. One mile long by three miles wide, the dam had deepened to 70 feet and contained more than 700 acres of water. Faulty management and repairs to the dam, in addition to the amount of rain, compromised the manmade structure. The dam would spell doom for Johnstown.

Father Davin, who lived in the brick rectory next door, bellowed through the rain, “I will send the men to fetch you!” As the men carried the sisters from the home to the rectory, the water began rising to their waists. By the time they reached Father Davin, all were forced to retreat to the second floor.

Father Davin and Sister Raphael led the group in prayer, “Almighty God and his Blessed Mother, spare us…”

“It’s rising!” exclaimed Sister Rita.

“Head for the attic,” Father Davin said.

Just as they reached refuge, the water gathered on all sides of the rectory.

Newspaper clipping, from the scrapbook of Sr. Ann Regina Ennis, shows the flood as it hits the Cambria Iron Works

“Houses with their terror-stricken inmates were being tossed about like mere playthings on the bosom of those merciless waters. Roofs, rafts, every piece of household furniture, or anything else one could imagine, floated quickly past, with human beings clinging with a death grip to whatever they could grasp; their wild, despairing shrieks and cries for aid were all one could hear above the terrible roar of those mighty waters…” (Letter, Sister Aloysius Blakely to her mother, 1889).

St. John Gualbert’s, approximately 3:00 p.m.

After prayers, Sisters Augustine and Perpetua went to the school to prepare the classrooms for the following day. The other sisters went about their convent duties.

Suddenly, the quivering voice of Sister Marie Flanagan interrupted the din of rain on the roof. “Sister Ignatia, there are men outside navigating the streets on boats,” she said.

“I fear it is time to ring the bell. Gather the sisters and assemble in the chapel,” Sister Ignatia urged.

Sister Augustine’s sister was staying in the convent to study for her teacher’s examination. The convent housemaid had been working in an adjoining room. Both women and the two schoolgirls joined the sisters in the chapel.

Sister Agatha lit the candles on the altar of Our Lady, beginning the May devotions early. All in attendance recited the Litany and began singing, “Hail, bright star of ocean, God’s own Mother blest, Ever sinless Virgin, Gate of heavenly rest…”

Letter, June 4, 1889, Mary C. Murphy to Sister Mary Joseph Havey, detailing the loss of Ms. Murphy’s family

Several sisters continued praying in the chapel, but Sister Elizabeth McGurgan went downstairs to view the progress of the flooding at Stonycreek River. No sooner than she had arrived, she “was horrified to see a two-story house floating rapidly down the middle of the street.” (Sr. Electa Boyle, Mother Seton’s Daughters in Western Pennsylvania).

Behind the house was a “huge black wall of water.” The South Fork dam had collapsed! Stunned, Sister Elizabeth rushed up the stairs, calling for the sisters and guests to brace themselves.

The wall of water descended on the Clinton Street convent, bringing with it a darkness beyond hue.

The sisters watched, and prayed, as the water rose to the chapel windows on the second floor. The raging water swept homes, trees, horses still attached to wagons, and even people, past as the sisters gazed in horror.

“We need to get to the third floor,” Sister Ignatia insisted.

“Sister Marie,” said Sister Ursula, “take the Blessed Sacrament from the Tabernacle,” as she grabbed candles from the May altar.

The convent was located on the second floor ell of the structure. Nine other rooms comprised the main part of the home, jutting out from the ell.

Just as the sisters made it up the stairs to the third floor, the wall of water hit the main structure. It one bleak moment, a home was torn to shreds. The brick school was gone, too. Only the ell, with Mother Seton’s daughters, remained. 

St. Columba’s, approximately 7-10 p.m.

“Look! The water is falling,” one of the men said. It was true. The mercilessly raging water had died down. Cambria City began to emerge from the assault badly beaten. Much of the little town was decimated.

As night fell, the sky brightened in the valley. The sisters could see, amidst the flood waters in the city of Johnstown, massive, intense fires.

“What about our sisters at St. John’s?” Sister Aloysius asked.

“Pray for them. It’s in God’s hands now,” Father Davin whispered.

St. John Gualbert’s , 10 p.m.- 3 a.m.

“The school boys gathered on Prospect Hill, high above the town, watched the faint glow of candles in the window of [St. John’s] convent. So long as they could see the glimmer of light they knew that the Sisters were still safe.” (Sr. Electa Boyle’s Mother Seton’s Sisters of Charity in Western Pennsylvania).

Neighbors, seeking shelter on the tops of their home’s rooftops, called out to the sisters when the ell was in the path of large trees or homes drifting down the street. By God’s providence, the remaining convent was spared.

The water within the city was still high. Meanwhile, the stone bridge over the Conemaugh, which had held during the torrent, caught fire. St. John Gualbert’s Catholic Church burned when the hot oven of a neighboring home, which had been lifted fully off the ground and right into the church, caught the upper half on fire. It was a sight for the sisters to witness St. John’s succumb to both fire and water, those sources of both life and death.

Around 3 a.m., Sister Marie Louise noted, “Praise God! The waters are falling.”

St. John Gualbert’s, June 1, 1889, 10 a.m.

After twelve hours of horror, Father Tehaney, the parish pastor, with Father Sheehan, Judge O’Connor, and several other surviving men of St. John’s parish, rescued the sisters and their guests. Using a remaining trellis as a makeshift ladder, the sisters climbed down the side of the convent. The water and mud, deep and sticky, prevented the sisters from walking, so the men carried them to higher ground.

Finally, to reach complete safety, the sisters needed to cross the engorged Stonycreek River. Using foot-wide boards and a strong cable, all were able to shimmy across the still-powerful and chaotic force.

Altoona Times, June 4, 1889, Miracle rescue of the Sisters of Charity

All Sisters of Charity are safe!

The sisters at St. John Gualbert’s were taken in by Mrs. Nolan, a local Catholic woman, who let them stay in her home to rest and recover from the event that would make international history.

The sisters of St. Columba’s made their way to nearby Morrellville, in the countryside, to rest and await word of the fate of their friends and family members in Johnstown.

­What happens next?

When Mother Aloysia, who was in nearby Altoona, heard the devastating news of the tragedy in Johnstown, she knew she had to find her sisters, alive or dead. With transportation infrastructure destroyed, there was almost no way into the city. But with Mother Aloysia, if she had the will, she got her way.

Mother Aloysia first took the train from Altoona to Ebensburg. There, she met a farmer.

Sister Aloysius Blakely’s return ticket from Ebensburg to Altoona, PA that accounts for the sisters who returned to Altoona after the Johnstown Flood

“I must ask you to take me as close to Johnstown as possible. My sisters are there and they need me,” she beseeched the man.

“No, I couldn’t possibly -,” he began to reply.

“Only God can help them now and may his judgement abide you, too.”

He agreed to take her, over rough, country roads, on the back of a wagon, through to Sang Hollow.

There, the Pennsylvania Railroad had constructed a temporary trestle to carry supplies and workmen into the wreckage. Just as Mr. Frank Adams, engineer, was about to test the trestle with a trial run, Mother Aloysia implored, “Let me ride.”

Of course, he couldn’t let her, but Mother Aloysia was the sole woman, among the men and work supplies, on the second caboose into Johnstown.

Mother Aloysia did find her sisters and was able to eventually send word to the motherhouse in Greensburg.

Two ill sisters were sent to the motherhouse and Sisters Aloysius and Rita, who were both a mere 18 years old, were also sent back home.

The other sisters stayed in the city to help salvage what they could and to nurse the wounded.

Over the course of the weeks following the Johnstown Flood, the Pennsylvania Railroad Company gave free rides to the Sisters of Charity of Seton Hill riding to and from the city. They were an integral part of the community in Johnstown before the flood and would play an important role in the recovery efforts. The survival of the Sisters at St. John Gualbert’s was considered one of few miracles during the event.

Telegram, June 5, 1889, to Mr. George Huff giving approval for free rides for the Sisters of Charity between Greensburg and Johnstown on the Pennsylvania Railroad. This request was put forth by Mr. Huff and Mr. Donohoe.

The sisters would not return to St. John Gualbert’s parish, but they did continue their work at St. Columba’s until 1905.

More on The Great Flood

By 1889, over 15% of the Sisters of Charity of Seton Hill had entered from Johnstown, so the Great Flood devastated the community. Sr. Mary Grace Ryan lost her mother, father, two sisters, and her grandmother. The sisters missioned in Johnstown, who had grown close to the community, lost many of the same children they had bade farewell to that same day. They lost friends and family members. The life and the place they once knew vanished.

Memorial Card, Family of Sr. Mary Grace Ryan, who perished in the Johnstown Flood

Students from St. John’s School in Altoona and St. Joseph Academy in Greensburg lost parents, relatives, and friends. Nearly ¼ of students at St. Joseph’s were directly affected. The Academy girls sacrificed their graduation awards to donate the funds to the victims of the flood. Students from St. John’s, and other schools in the diocese, gathered donations of clothing, food, and supplies.

Altoona Times, June 21, 1889, Acknowledgement of St. John’s parish donations to flood victims

The Sisters of Charity of Seton Hill took in dozens of permanently and temporarily orphaned children from Johnstown. They housed and cared for them at Seton Hill during the summer of 1889.

Over 2,200 people died in the Johnstown Flood, which is now considered the worst flood in U.S. history and ranks among the deadliest days in U.S. history. For context, the sinking of the Titanic in 1912 saw 1,500 victims.

Pittsburgh Dispatch, June 15, 1889, Acknowledgement of the St. Joseph’s Academy students’ work on behalf of Johnstown flood victims

Author’s Note

The above historic dramatization is based off of primary source material in the archives of the Sisters of Charity of Seton Hill, as well as Sr. Electa Boyle’s Mother Seton’s Daughters in Western Pennsylvania. All events are true. Only the dialogue has been inserted.

Below are clippings from Sister Ann Regina Ennis’ personal scrapbook. Nearly half of the scrapbook relates to the Johnstown Flood.

“The Game is Afoot”: Recovery of a Prized Portrait in the Sisters of Charity Archives

Is a mystery yet a mystery when no one has discovered that it needs to be solved? Last week, the archives witnessed the end of a decades-long mystery. A mystery no one knew about. A story hidden on a slip of paper in the archives and a carefully crafted visage, familiar and essential to the history of the Sisters of Charity of Seton Hill, concealed by time and fading memory.

According to Sir Arthur Conan Doyle, “the world is full of obvious things which nobody by any chance ever observes” (The Hound of the Baskervilles). The archivist’s work is sometimes like that of Sherlock Holmes. Most of the time, we know exactly where to look for clues and find answers, but sometimes, the most revelatory answers await in the most obvious places.

But our story begins with a rather providential discovery at Seton Hill University. Bill Black, University archivist, received a phone call that many archivists relish – “We’re moving an office and there is a closet full of ‘old stuff.’ What do we do?” Ah, here is, perhaps, where the mystery is given life. Among the effects of this closet was a portrait of an unidentified priest. Bill and his intern managed to freshen up the painting with a new backing and leave the cataloging for another day…

Nearly one month later, Casey Bowser, archivist for the Sisters of Charity, was in the midst of researching Sister Angelica Rooney’s connections to prominent American musicians. She was looking into a manuscript that was gifted by Adolph Foerster, a noted Pittsburgh composer and Sr. Angelica’s friend and teacher, to St. Joseph Academy in 1913. The manuscript is a copy of a rare autograph manuscript from German composer Richard Wagner (we are still solving this mystery!).

 While searching for clues, Casey was inexplicably drawn to an office cabinet she hadn’t been through since her first week in the archives, nearly two years ago. You know the type…the drawer of the unknown. An accumulation of random material and files. The newly-minted archivist quickly balked at the material and left it alone, but perhaps, now, with more knowledge and expertise, the drawer of the unknown would become the gold mine.

Sr. Fides Glass

A cursory review of the files did not produce the much-anticipated clue about the rare music manuscript, but something did catch Casey’s eye. A scrap of yellowed paper with the unique scrawl of a “famous” Sister of Charity, Sister Fides Glass. Sister Fides Glass, a talented and prolific artist, was also a real historian. Her handwriting can be seen throughout the archives on important community documents and in honor of commemorative events. Her calligraphy is instantly recognizable and she often presents valuable insights into the community’s early history.

Sister Fides’ note detailed the commission of a portrait of Father John Tuigg, the first priest-superior of the Sisters of Charity of Seton Hill at St. John’s, Altoona in 1870. Father Tuigg was the sisters’ first real friend and advocate. Although Bishop Michael Domenec asked the Sisters of Charity of Cincinnati to establish a new community for the Diocese of Pittsburgh, it was Father Tuigg who requested the black caps, specifically. His own sister, Sister Beata Tuigg, and his niece, Sister Guillaume, were Sisters of Charity of New York. Father Tuigg would go on to become the 3rd bishop of the Diocese of Pittsburgh and he died only three weeks before Mother Aloysia Lowe.

The note reads, “This portrait of Bishop Tuigg was painted by Baron Benjamin Thomas Von Lutze at the request of Sr. Mary Inez Cronin. Baron Von Lutze was a German nobleman, a Catholic, who came to the U.S. by way of England after World War I. While staying in Altoona, Pa, he painted this portrait as well as a beautiful one of Prince-priest Gallitzin, which is now in the Chapel-house in Loretto. He also made an enlarge oil painting of the Gallitzin Coat-of-Arms. Sr. Mary Inez sent him to Seton Hill for a visit during which Sr. M. Fides Glass painted a landscape with him. He was better as a portrait painter. He later joined a Religious Order in the middle West, being known as Brother Thomas. The Sisters of Charity have lost trace of him. Mr. Christian J. Walter, President and founder of the Associated Artists of Pittsburgh, and noted artist, declared this portrait of Bishop Tuigg a splendid work of art.

Sr. M. Fides Glass (First hand information)”

Note written by Sr. Fides and discovered in the Sisters of Charity of Seton Hill archives, from the back of a painting.

Questions and curiosities raced through Casey’s head. What happened to this portrait of Bishop Tuigg? Where is it now? Who was Baron Von Lutze and what was his connection to the sisters? Sister Louise had always spoken of how she felt we ought to have a painting of Bishop Tuigg next to the portrait of Bishop Domenec in the Bishop’s Room at Caritas Christi. There was no portrait in the collection. We should have it back.

Sister Louise suggested that we check with the Cathedral in Altoona. Perhaps the painting was in the parish where Bishop Tuigg and the sisters worked together. On the phone, the parish secretary politely agreed to look into the matter, but her tone did not sound promising. Where else could it be? The Sisters of Charity archives and the Seton Hill College archives were once one and the same. What is it that Sr. Arthur Conan Doyle tells us? “When you have eliminated all which is impossible, then whatever remains, however improbable, must be the truth” (The Case-Book of Sherlock Holmes). Maybe…just maybe. Casey thought to send Bill a quick e-mail to make sure he had never seen or heard of a portrait. Surely we would have known…

The next morning, Bill Black, with his smiling eyes and clever grin, walked through the archives door with a “surprise guest” – Bishop Tuigg! The portrait, unseen and unknown for decades, can finally be given its rightful place. All it took were a few folks taking note of the obvious, tracing the clues, and reconciling the answers.


But! The archivist’s work is never done. What else have we learned about this portrait of Bishop Tuigg? The artist, Baron Benjamin Thomas Von Lutze, has an interesting, albeit controversial history. Utilizing and, Casey was able to fill in the details on this history-mystery. Baron Benjamin Thomas Von Lutze was born in 1878 and immigrated to America in 1912 from Germany. Although he listed his occupation as a farmer, his family estate neighbored that of the Von Hindenburg family, a socially and politically powerful family with ties to the German Imperial Army, the Weimar Republic, and Adolf Hitler.

Upon arrival in New York, Von Lutze made his way to St. Joseph, Missouri where he worked as a clerk while attending Catholic Mass and participating in church choir at the Cathedral of St. Joseph. In 1917, Benjamin Von Lutze became a naturalized citizen. Two years, later, however, Benjamin found himself in a different social and political climate. Anti-German sentiment in the United States had grown steadily. Benjamin Von Lutze was accused of making disloyal remarks during the war and had refused to march in the Armistice Day parade in St. Joseph. A lengthy trial ensued and his citizenship was revoked. In January of 1920, the St. Joseph Observer recorded, “the young German who during his seven years residence in St. Joseph has not learned enough to become a real American, is now a man who is not a citizen of the United States.”

This German immigrant, stripped of his newly earned American citizenship, left Missouri shortly thereafter, but where would he go? A March 29, 1921 issue of the Altoona Tribune continues the story. “Benjamin Thomas von Lutze, a painter of considerable renown…has established a temporary studio [in Altoona],” the newspaper reported. It appears that Von Lutze, truly a talented painter, decided to make his way around the country making and selling his art. His stop in Altoona, of course, is the connection to the Sisters of Charity of Seton Hill. We can now confirm that the painting was likely painted circa 1921.

Advertisment, March 29, 1921 issue of the Altoona Tribune

Benjamin Von Lutze’s story, of course, doesn’t end there. He re-earned his citizenship in 1927 and he continued his artistic pursuits in Chicago, Illinois, where he settled. His World War II registration card indicates that he later worked in the Maps office of the Engineering Department in Chicago. As to his connection to a religious order, as noted by Sister Fides Glass, it appears that Von Lutze may have been connected with a Redemptorist Order sometime between 1921 and 1945, but the truth is unclear. Von Lutze died in Illinois in 1973.

Many questions remain.  Did the Sisters of Charity know about Von Lutze’s encounters with German prejudice during WWI? Why has the portrait remained hidden from history for so long? However, we close the tale of the missing portrait. Perhaps a new day will bring a new mystery…and then, “the game is afoot” (Doyle, Adventure of the Abbey Grange).

Look for the Portrait of Bishop Tuigg, 1921, by Baron Benjamin Thomas Von Lutze to be installed in the Private Dining Room at Caritas Christi, the motherhouse of the Sisters of Charity of Seton Hill.

Written by Casey Bowser, archivist

In the Name of Charity: Fundraising Efforts of the Sisters of Charity of Seton Hill

Written by Sister Louise Grundish

As the activities of the Sisters of Charity of Seton Hill begin to pick up the pace toward the annual Sounds of Charity fundraising event on March 30th, the author began to ponder the historic fundraising activities sponsored to support the ministries and other needs of the Congregation.

This was inspired by a recent Archives Facebook post of a raffle ticket from 1885 to raise money for Saint Joseph Chapel at Seton Hill. Interestingly, it seemed to have many valuable prizes and the cost was only twenty-five cents.

No photo description available.
1885, Raffle Ticket, St. Joseph Chapel Fundraiser

The Sisters of Charity have created a number of clever ways to fund their work in education, healthcare, and social service. Following in the footsteps of Saint Elizabeth Ann Seton, who never hesitated to ask friends for assistance to expand her reach to the poor, the Sisters of Charity continue this practice.

Mother Aloysia Lowe stands as a model for current fundraisers. She held garden party teas on the grounds of Seton Hill and welcomed the members of the Greensburg community. She and Mother Anne Regina Ennis, and later Sister Francesca Brownlee, collected books and furniture as well as monetary donations from friends who were willing to support their efforts.

The Sisters have employed many of the typical nonprofit development methods. These include, but are not limited to, letters of solicitation, collections, and raffles. The author will describe a few extraordinary efforts which stand out in the history of the organization.

In 1952, as Mother Claudia Glenn approved plans and broke ground for a new retirement residence for the sisters (Assumption Hall), she began to search for ways to raise the large amount of money needed to complete the project and provide for ongoing maintenance. She decided to host a yearly summer festival to bring friends and family to the campus to celebrate with food and games. A committee was formed, plans made, and the first Summer Festival was held on July 12 and 13, 1952.

Aerial view of Summer Festival at Seton Hill, 1963

This festival was a magnificent success. Formal seated dinners were served at lunch and dinner hours. The dinners were served on white table cloths and each table had an individual server.

The only problem was that no one expected the huge crowd who came for each day. Bakers were enlisted to bake more rolls, more cakes and pies, and the novices could barely turn out enough clean dishes from the dishwasher in time for the next serving.

Parking was a challenge and meadows were converted into new parking areas. Booths filled with handmade aprons, quilts, and baby sets were popular. There were pony rides for children as well as outside food booths, homemade candy, and baked goods. This was a truly “grassroots” effort

A very tired, but grateful community of women retired on Sunday night with thanks to God for good weather and the tremendous response of friends and benefactors that first summer. Mother Claudia, recognizing the weariness of the sisters, made an announcement which was welcomed by all. “Sisters, you may sleep in until 6:00 AM.”

1960s, Mother Victoria Brown, Sister Mary Eustace Mullen and Margaret Garrity, a Seton Hill College alum and faculty member run the “Wall Street” booth at the Summer Festival

The festival became an annual event. As soon as one festival ended, the sisters began to plan for the next. The entire community began saying the Magnificat prayer March 25th until the end of each festival that God would grant good weather for the days. Booths multiplied. Some of the convents where sisters resided took responsibility for particular activities.

The Magnificat prayer proved very successful. From 1952 until 1972 the weather for every festival was beautiful. Many of the families and benefactors who attended each year remarked that if one was planning a wedding or large outdoor event that year, they should do it on the days of the Summer Festival. However, the good fortune ended with a hurricane. The winds and rain the night before the opening blew many of the booths apart and the lawn was filled with debris. The campus was devastated. However, the younger sisters and loyal workers began to rebuild immediately and the festival went on for seven days. By the end of the soggy week, the proceeds were the same. God was good.

1972, A hurricane devastates the Summer Festival at Seton Hill.

What began as a dream of a few became the undertaking of the entire community. When visitors came to the motherhouse, they told their favorite memories of the festival. They described their favorite booths. Many remembered the candy booth. A special benefactor of the Community was Daniel Trumbetta of Greensburg, owner of Laura Lee Candy Stores. He offered the use of his Jeannette candy factory to the sisters who were able to make bon-bons, caramels, and mint wafers for sale. Meanwhile, Sister Rose Angela Cunningham and her assistants made mouth- watering fudge (chocolate, with and without nuts, white, and peanut butter.)

1953, Sisters Helen Marie Haley, Mary Benedict Strittmatter, James Marie Malone, Catherine Louise Knorr, Marie Louise Hunnell, and Mary Edna Trexler make candy for the festival at Laura Lee Candy factory in Jeannette. Owner, Daniel Trumbetta, supervises.
1971, Sister Rose Angela Cunningham and Mrs. Michael Pallitta make candy and baked goods for the summer festival.

The festival grew and filled the campus every July for thirty years. At the end of the festival in 1981, the committee made the decision to have one last event the following summer. The decision was difficult, but it became evident that the laborers were less able to continue the massive endeavor. It seemed important to discontinue the festival while the sisters could make it a lively and interesting event.

1982 was the hundredth anniversary of the arrival of the Sisters of Charity at Seton Hill. Each of the missions of the sisters created a special banner for display. These banners hung from the windows of Sullivan Hall. The banners waved in the breeze of the final festival days on June 26 and 27, 1982. The weather was glorious and the crowd was overflowing. The history of the Sisters of Charity summer festivals closed that night following the last auction. The committee went to work to think up new and interesting projects for fundraising.

1982, The 100th anniversary of the sisters’ arrival in Greensburg, Pennsylvania was a great cause for celebration at the final summer festival. Pictured are the mission banners on Sullivan Hall.

One of the booths at the festival, the flea market, became an annual event following the demise of the festival. Several sisters worked to gather, price, and separate items for a two day sale, which moved to various venues for the next several years. Sister Janice Grindle, with help from her brother, was a guiding force. Sister Mary Agnes Kirsch also assisted with the flea market until it was discontinued.

Flea markets were an additional revenue source for the sisters.

Some fundraising efforts were not broad-based and many focused on particular needs. At Pittsburgh Hospital during the 1960s, the sisters and staff united together to raise the much- needed funds to replace an old and broken broiler. One of the ideas generated by Sister Rosemary Donley was a homemade donut sale conducted every Friday morning on the first floor of the hospital. As the scent of donuts in broiling oil wafted through the hospital, employees, staff, and visitors eagerly awaited their favorite donut. One wonders today if that was actually a bad health practice carried out in the hospital. However, it did assist in procuring a new broiler.

When the Sisters of Charity opened their first foreign mission in South Korea, the need to support the missionaries became evident. Early attempts were begun by relatives of the sisters who began to sponsor card parties in their homes. These grew quickly into larger affairs held in some of the hotels in Oakland and in downtown Pittsburgh. A few were held with a luncheon in the William Penn Hotel. When Monsignor Joseph Knorr was named pastor of Saint Mary of the Mount Church in Mount Washington, he offered the parish hall, free of charge, for the card party. The event was named the Korean Harvest. A large committee planned the food, the servers, the prizes, and the baskets.

1972, Mother Richard Ann Watson engages with card party visitors at the Korean Harvest at St. Mary of the Mount Church in Pittsburgh.

The Korean Harvest was held in Mount Washington for many years. When food preparation and parking became more difficult, the event moved again to the Old Three Rivers Stadium. When the stadium was razed to make way for Heinz Field, the card party moved to a hotel. When Caritas Christi was completed, the card party found its final home. When the third Korean Harvest in Greensburg ended, the committee met to reinvigorate the party.

As people and interests change, fundraising efforts continue to challenge those who try to keep relevant with the changing world. There is no longer a Korean Harvest for the Sisters of Charity because the Korean Province now hosts a wonderful event each year entitled “Planting Love.” The Sisters of Charity of Seton Hill in the Korean Province are now well able to support their own missions and ministries.

In 2008, the sisters initiated Sounds of Charity, a night of music, dancing, appetizers, and raffles, to raise money for the ongoing ministries of the sisters. Once again, as in the times of Elizabeth, Aloysia, Francesca, we ask our friends and those who walk with us in ministry and service to help the work of charity move forward.

Support the 11th annual Sounds of Charity and buy your tickets here before March 30th!

On a High Note: The Origins of Pittsburgh’s Ozanam Strings

“My philosophy of life has always been to the service of all mankind. My call has been not to create but to draw the beauty and talent out of each individual I have touched.” – Sr. Francis Assisi Gorham

Not dated, Sr. Francis Assisi Gorham conducts the Ozanam Strings.

The opening notes of what would become a group of talented, young, black musicians known as the Ozanam Strings first rang out two decades earlier when a Sister of Charity began walking the streets of Pittsburgh’s Hill District.

It was 1942 and Sister Cyril Aaron had just heard a talk given by Father Norbert Georges, O.P., on ministry to people of color—an unfortunately still radical message in a time before desegregation of the armed services, before Brown v. the Board of Education, and before the Civil Rights Act.

When Mother Claudia Glenn asked for volunteers to start a new ministry in to people of color in Pittsburgh, Sister Cyril immediately resigned her role as Dean of Seton Hill College and set out.

“I had no idea what I was going to do,” Sister Cyril later wrote, “but I knew something needed to be done, and I wanted to help do it.”

The Sisters’ mission was located in the Hill District, then home to the Pittsburgh Crawfords, Teenie Harris and the Pittsburgh Courier, and a lively jazz scene. Initially without a permanent place to stay, the Sisters were eventually gifted a house on Webster Avenue, bought by the St. Vincent De Paul Society. The Society helped the newly official organization—called the House of Mary—find its footing.

The Sisters of Charity then continued their work of providing food, fuel, and medical care to those in need whenever and however possible. This work expanded in 1962 with the opening of the Frederic Ozanam School and Cultural Center.

Shortly after the Ozanam Center opened, Sister Cecilia Ward received funding for a music program and managed to obtain six violins. The Ozanam Center only taught grades one and two at this time; one of the teachers was Sister Francis Assisi Gorham.

In an oral history interview, Sister Francis Assisi talks about the early beginnings of the Ozanam Strings. She herself was an accomplished violinist at this point, having studied music as part of her undergraduate degree. This music background made her the Sister of choice to implement the program. However, she had no experience in teaching music.

Nevertheless, she gave it her best effort. She read the books on teaching music that Sister Cecilia gifted her. She then selected six second graders to teach, and was given six violins, sheet music, and stands. As she describes it, each of those things would not stop falling over—stands, chairs, children and all. There had to be a better way.

c. 1962, Sr. Francis Assisi Gorham instructs early violin students at the Frederic Ozanam School and Cultural Center.

So she referred back to the books Sister Cecilia Ward had given her. One was a book on the Suzuki method, complete with an accompanying 45 record. The music she listened to and the ideas she read made sense.

“You take away the music stands, you take away the chairs, you put them on the seats, you demonstrate, they listen, and they play,” she said. “That’s easy.”

The Suzuki method of teaching treats music as a language. Each of us learns to speak by listening to those around us speak; it’s only after years of speech that we learn to read. Thus, under the Suzuki method, musicians are encouraged to listen and play by ear and to memorize the pieces they’ve learned. For the very young this is a more natural way of learning music than dealing with written notes and complicated music theory. (Such stuff is eventually introduced but not until much later.)

1974, Students of the Ozanam Strings practice music.

            From there, the program grew rapidly. More violins were obtained; students from nearby schools began to trickle in. Within a year and a half, forty students were learning how to play the violin after school at the Ozanam Center.

            As students learned about this program, those who played other instruments wanted to join. By the late sixties, the Ozanam Strings (as the group was now known) had uniforms and were performing concerts for local groups. By the early seventies, they began to tour.

            The Ozanam Strings visited New York, New Orleans, Canada, and Chicago. They recorded two albums and made regular appearances at Heinz Hall and Carnegie Music Hall, as well as at The Three Rivers Art Festival in Pittsburgh. In 1975, they appeared on episode 1401 of Mister Roger’s Neighborhood. In 1979, they played at the Pittsburgh Man of the Year celebration for Willie Stargell of the Pittsburgh Pirates.

            By this time the Sisters of Charity had left the Hill District. Sister Francis Assisi remained to work with her orchestra. She firmly believed that music education provided lifelong benefits and was a way to develop the whole person, a belief reflected in the introduction to ‘Ozanam Strings Live at Carnegie Music Hall,’ an album released in the mid-seventies:

“One of the primary goals of the Ozanam Strings is to develop a strong positive self-image within each member along with a spirit of support and cooperation among the entire group. Through their musical experiences, the members are seeking to grow and achieve their full potential both as individuals and as members of their communities.”

Elsewhere, Sister Francis Assisi said of her students that “[n]o matter what they do in school, be they fast or slow learners, here in this string program they have a sense of accomplishment, responsibility. And by finding they can accomplish something here, they can go on and accomplish things in other fields as well.” 

A great many of her students have indeed gone on to accomplish great things. Several attended Julliard; many continued to play as professional musicians.

            Sister Francis left the Ozanam Strings in the late seventies after a decade and a half of music. She continued to teach in a number of schools throughout the area; even so, her heart belonged to the work she’d done with the Strings.

She died in February of 2003 at 63 years old. Just two months earlier, the tiny musician had set aside her oxygen tank for a brief time to stand before an audience of her students, ready to conduct one last show.

Mid-1970s, Sr. Francis Assisi conducting the Ozanam Strings.

(Though the Ozanam Cultural Center and the Ozanam Strings are no longer formally in existence, their influence is still felt. Pittsburgh local and Ozanam alum Darelle Porter directs Ozanam, Inc., which offers a number of youth programs including academic support programs, education in black history, and boy’s and girl’s basketball leagues. You can find more information about Ozanam, Inc. here.)

Written by Bridget Malley, archival intern for the Sisters of Charity of Seton Hill

The Sisters of 1969

2019 marks 50 years since 1969, a year that witnessed the Apollo Moon Landing, the Charles Manson murders, Woodstock, Anti-Vietnam War demonstrations, the installation of Richard Nixon as President of the United States, the foundation of PBS, and the invasion of bell bottoms and miniskirts.

In Pittsburgh territory, legendary coach Chuck Noll and defensive lineman “Mean Joe” Greene began their first season with the Pittsburgh Steelers. The Fort Duquesne Bridge, the former “bridge to nowhere,” opened in October of 1969. Mr. Fred Roger’s voice singing “Won’t You Be My Neighbor?” was heard nationwide.

In 1969, the Sisters of Charity of Seton Hill in Korea dedicated their time to 800 young women at St. Joseph’s School in Kang-Tjin. Meanwhile, poverty and lack of food plagued South Korea as the Korean DMZ Conflict came to a close.

In the Catholic Church, Pope Paul VI, now saint, issued Mysterii Paschalis, an apostolic letter which reorganized the liturgical Roman calendar. The worldwide church, as a result of the Second Vatican Council (1962-1965), began embracing (or rejecting) spiritual renewal and progress, but not all transformations were foreseen by the council fathers.

The Catholic Accent, March 14, 1968. Bishop William Connare of the Diocese of Greensburg addressed the issue of spiritual renewal and community life at the Day of Faith for Sisters at Seton Hill.

These were tumultuous and changing times. We might say the same about 2019.

But what were the Sisters of Charity of Seton Hill doing in 1969?

Here are the facts:

  • 728 Sisters in the community
  • 58 Convents
  • 13 novices
  • Missions included
    • 15 High Schools
    • 45 Elementary Schools
    • 7 Kindergartens
    • 1 Middle School
  • 47 Sisters at Seton Hill College
  • 61 Sisters working in healthcare

The Sisters said goodbye to Mother M. Victoria Brown as Mother Superior and installed Mother Richard Ann Watson in February 1969.

With the nation still reeling from the assassination of Martin Luther King, Jr. in April 1968, the Sisters of Charity and the Sisters of the Holy Family from New Orleans continued their faculty exchange program, which attempted to integrate Catholic schools of the North and South at the faculty level.

In 1969,  Sister Frances Augustine, Sister Barbara Hanley, and Sister Esperance, SSF participated in the Faculty Exchange Program.

On May 21, 1969, Congresswoman Shirley Chisholm, the first African American woman elected to the House of Representatives, gave a rousing speech on “Equal Rights for Women” to the Congressional floor. She said, “As a black person, I am no stranger to race prejudice. But the truth is that in the political world I have been far oftener discriminated against because I am a woman than because I am black.” The sisters at the schools and Seton Hill University contended with how to fit men and women for a world in need of critical transformation at the core.

It was the year of an important General Chapter, a months-long “meeting of the minds” where ideas are presented and decisions made for the future of the congregation. As a result of Vatican II, Mother Richard Ann and her council realized that the General Chapter of 1969 needed to address the process of spiritual renewal and grapple with issues of community life and identity. Preliminary meetings began at the Special Chapter of Affairs in 1967.

As discussion ensued, the sisters were very much aware of the changing world and what it meant for the community.

“Apollo 11 and its epic journey to the moon captivated the free world during the past week; so, too the Chapter which worked around, in, and through it. As one Sister would remark to another, “Who would have thought this possible?” the implications of the question fully emphasized the reality of the changing world about us. The implications for us, as a religious Congregation, will reveal themselves to us in each succeeding day….Providence in all things has manifested to us in bold figures the magnificence of God’s creation, the genius of man’s inventiveness, and the prediction of more fascinating and amazing feats to come…. Just what the remainder of the century holds for mankind and for the Sisters of Charity can only be imagined, but Apollo 11 has challenged our imaginations into infinity.” (Chapter Bulletin #5, July 26, 1969)

As a result of the General Chapter meetings, flexible prayer and Mass schedules were implemented. The sisters engaged in a period of experimental community living and began to redefine “community” and local governance. They implemented an Affiliate Program, a pre-entrance experience, to introduce and attract young women to religious life.

The Oratory at Seton Hill after the altar and pews were removed post-1970.

The greatest and most significant outward transformation, however, had to do with the habit. In 1967, the community entered into a phase of experimentation in regards to the habit, so the General Chapter became the opportunity to evaluate the formal dress of the Sisters of Charity. This year, the administration allowed sisters to wear a white blouse with a jacket, solid grey and solid blue habit colors, and they determined that the cap could be retained.

1967, Sisters of Charity Fashion Show for new modified habits.

Of course, as a measure of the redefined community, sisters were given the option of a traditional or modified habit. Chapter Bulletin #6 stated “three basic principles should govern the choice of clothing in experiments toward adaption of religious habits, namely, Christian modesty, responsible attitudes toward religious poverty, and a keen sense of professional propriety” (August 1, 1969). The Council had formally recognized “the need for acceptance of pluralism in patterns of religious life as…essential to unite in community” (January 1, 1970).

1967, Former Sister of Charity Laura Bench models a modified habit for the community.
C. 1970s, Sr. Mary Janet Ryan and Colette Toler work with a student at Seton Hill College.

1969 became a monumental year in the shaping of the relationship between the Sisters of Charity and Seton Hill College. In September, the by-laws and charter of the college were amended to reflect ownership of the land by the Sisters of Charity and to properly establish the governance of the college versus the congregation. Since the establishment of St. Joseph Academy and motherhouse by Mother Aloysia Lowe, the life and finances of the sisters and, later, the college, were intertwined. With fewer sisters and less resources to dedicate to a growing college, the institutions needed to make a formal separation while retaining a mutually beneficial relationship. At this time, Seton Hill College and the Sisters of Charity entered into a lease agreement by which the college would pay $1 per year for the next 99 years for use of the land and buildings. The sisters would also comprise 50% of the Board of Directors of the college.

The Sisters of 1969 were teachers, nurses, professors, students, and leaders. They were innovators. Some movers and shakers. They observed changes in society and in the church. They reacted. They worried. They resisted. They were women coming into a new era.

1969, Final Profession Group poses for a picture in the newly modified habit.

Decisions made in 1969 have brought us through another 50 years.

What will 2019 bring?

Sister Santa: East Liberty’s Saint of the Poor

Written by Sr. Louise Grundish, SC

With Christmas close upon us and the world in need of the virtues of respect, kindness, generosity and love, this writer began to think of the many persons in her life who modeled these virtues, not just at Christmas time, but throughout the year.

 Should she tell of Sister Ann Aloysius Cupples, who in her final years ran the switchboard for the nurse’s residence at Pittsburgh Hospital School of Nursing? Sister Ann had a secret store where she sold warm coats, toys, and other things of value collected from the physicians and members of the Women’s Auxiliary.  Her prices were perfect for members of the housekeeping and cleaning staff.  “I always charge at least a penny.  That way the person buying the item is able to keep their respect,” she said. 

Perhaps Sister Joan McGinley? When December began, she spent her free time baking small fruitcakes to give as gifts to the homebound in Saint Sebastian Parish.  One Christmas eve, as the lights dimmed at the local Kmart for closing, Sr. Joan began shopping for a family whose need arose last minute. She spent the next two hours wrapping and delivering the gifts. 

There are many who have looked beyond themselves to see the faces of those in need.  In her search for Christmas spirit, the writer found an interesting handwritten booklet in the file of a Sister she had never met. The late Father R.G. Getty, an assistant to Father Thomas Coakley at Sacred Heart Parish of Pittsburgh, prepared a booklet in 1938 with an original sketch of Sister Mary Thomas. A short biography and several news articles characterize Sister Mary Thomas Woods as a woman of compassion and determination.

Within Sacred Heart parish, she was the “Saint of the Poor” and “Sister Santa.”  Her true title was head of the Sacred Heart Church Free Employment Bureau.  Sister staffed this Bureau herself, accepted calls from employers seeking competent help, researched possible candidates to assure reliability, and assured those seeking employment that they would find positions with wages that ensured a decent living.  Several news articles in 1938 and 1940 laud the success of the bureau.  One article in 1938 stated,

“The Free Employment Bureau of Sacred Heart Church secured jobs for 903 persons during the year ending June 15.  Of these, 361 were permanent positions, while 542 were day work.  The employment service is free.

In addition to this, Sister Mary Thomas, who is in charge of the Employment Bureau, distributed 5,679 pieces of clothing, 647 pairs of shoes, and 2,566-bushel baskets of food for the worthy poor.  Sacred Heart Parish has its own Social Service Department and looks after all of its own poor, and renders service to all of the worthy poor of the parish, the work being entrusted to the Sisters of Charity under the supervision of the Pastor, Rev. Thomas F. Coakley.”

Photograph of Sr. Mary Thomas Woods

Sister Mary Thomas, the former Mary Woods, was the daughter of Michael and Julia Reddy Woods.  She was born in the Lawrenceville area of Pittsburgh and was a member of St. Kieran Parish.  She entered the Sisters of Charity of Seton Hill on December 8, 1897 at the age of fifteen. During her early years in Community, she taught in the parochial schools in Pittsburgh.  In 1934, she began to assist Sister Antoinette in the work of the Social Service Department of Sacred Heart Parish in Pittsburgh.  She succeeded Sister Antoinette in the work and devoted her energy and concern for the needy.   

One report, which she sent to Father Thomas Coakley in 1939, stated briefly:

Sr. Mary Thomas and Betty Behrman and friends pack groceries for the needy in the late 1930s.
  •    “Secured permanent work for 315 persons.
  •     Secured 4906 days of temporary work
  •     Answered 10,020 telephone calls.
  •     Had 7981 private interviews
  •     Made 1976 visits to the poor.
  •     Gave away 9661 pieces of Clothing.”

The late Betty Behrman, hired as Secretary of Sister Mary Thomas at the end of 1937, wrote of her first day on the job. Sister Mary Thomas told Betty that they were going to sort clothes for the poor on the first day she came to work. Betty arrived at work prepared with apron and gloves.  Sister Mary Thomas asked her what she was doing.  “Take off the gloves.  This is God’s work and you are not going to catch anything.”  That was the end of the gloves.

Sr. Mary Thomas Woods peers around the corner of the convent in East Liberty in 1939.

Betty and Sr. Mary Thomas encountered individuals from all walks of life, but each visitor felt a warm reception. Betty wrote that “the whole atmosphere was informal, on a first-name basis, and everyone who came for whatever reason, caught the feeling of warmth and friendship over a cup of coffee, or maybe iced tea in the summer.”

Sister Mary Thomas most enjoyed packing baskets of goodies and presents for the poor.  There was a dinner in every basket for Thanksgiving.  Christmas baskets contained dolls and toys, as well as clothes and goodies for the children.  One year, Sister Mary Thomas encouraged the manager of the local Five and Ten Store to sell her 25 pounds of jelly beans, which were in short supply because of World War II, so that she could complete her baskets for Easter. 

Sr. Mary Thomas Woods assists Santa giving gifts to needy children through the Social Service Department of Sacred Heart Church in the 1930s.

On Easter Saturday of 1944, as Sister Mary Thomas prepared to retire for the night, she discovered a fire on the convent porch started by an arsonist with an incendiary device. After calling the fire department and assuring all that things were under control, she returned to her room to rest.  She died that evening of a heart attack while sitting in her chair with her rosary in hand.

Obituary for Sr. Mary Thomas Woods, The Pittsburgh Press, April 10, 1944.

Sister Mary Thomas, the Saint of the Poor and Sister Santa Claus, surrendered her large heart to her loving God. The people of the area mourned their special advocate. 

Reaching Out For Change Within: Prison Ministry of the Sisters of Charity of Seton Hill

Setonian Tradition of Prison Ministry

Elizabeth Seton’s own daughter, Catherine Josephine, entered the Sisters of Mercy in New York and dedicated 40 years of her life toward prison ministry. Sister Catherine advocated for prison reform and served as spiritual advisor and confidante to even the most hardened criminals.

In the Annals of the New York Sisters of Mercy, Mother M. Austin Carroll wrote, “as soon as [Catherine] began the visitation of the Tombs, she set herself the task of learning German and Spanish [being already fluent in Italian and French] in order that her usefulness among the unhappy inmates might find no limit.”

Many of the former prisoners to whom she ministered kept in touch with Sister Catherine Seton and were eager to show their gratitude in the form of gifts, letters, and donations for the poor.

Sister Catherine Josephine Seton

The New York Catholic News extolled the work of Sister Catherine in in April of 1891: “No one probably ever acquired such influence and control over the thieves and robber class of New York…she was able to prevent much evil and inspire much good.”

Elizabeth Seton’s spiritual daughters have continued this tradition of prison ministry and the need couldn’t be more pressing. According to the Prison Policy Initiative, a non-profit think-tank focused on mass incarceration, imprisoned individuals earn 41% less income than non-incarcerated individuals (prior to their incarceration). Basically, incarcerated individuals, particularly women, are more likely to struggle with poverty and lack of an education throughout their life, both pre and post-incarceration. In addition, cries for prison reform and human rights echo hollow without advocates outside the prison system.

Prisoners are exactly the kinds of poor, forgotten populations that Jesus Christ, St. Vincent de Paul, and St. Elizabeth Ann Seton have urged us to consider. The Sisters of Charity of Seton Hill began their important ministry with prisoners in the 1970s.

Operation Outward Reach

In 1972, Sister Mary Agnes Schildkamp, who was working as the director of Project Forward at Seton Hill College, learned of the need of an organist and GED teachers at the State Correctional Institute (SCI) in Greensburg. She felt called to respond and recruited Srs. Marian Clare McGurgan and Mary Leon Bettwy to help with the Sunday liturgy and GED courses. In 1986, SCI-Greensburg would honor Sr. Mary Agnes at the first GED graduation ceremony for the years she taught men and women in the prison system of Westmoreland County.


It was during this same period that Operation Outward Reach (OOR) was instituted at SCI-Greensburg. Funded by a federal grant through the Governor’s Justice Commission and a state grant by the Department of Community Affairs, OOR was founded to “provide training leading to employment for men nearing the end of their terms in the correctional institution.” The program, which was initially supported by the United Presbyterian Church and the Diocese of Greensburg, took place at the Regional Correctional Facility No. 5.


Sister Mary Agnes became involved in Operation Outward Reach through the GED program and she dedicated nearly 20 years of her life to it. As a work release and skill development program, OOR functioned similar to an apprenticeship program where a cohort of inmates from each prison system would train under the leadership of qualified tradesman, particularly in construction fields. The inmates participated in the renovation and reconstruction of community buildings, historic sites, churches, and local homes.

State Correctional Facility, Greensburg, 1970s

In its first 20 years, the program trained 982 inmates in construction and ¾ of those inmates obtained a job in the field in the year following release. Only 10% of program participants ended up back in prison. In later years, OOR would expand to prisons in Mercer and Huntingdon.

In her retirement letter to Raymond Thompson, Director of Operation Outward Reach, in 1992, Sister Mary Agnes Schildkamp wrote, “OOR is special for me. I have marveled at its function and success since it was born twenty years ago…”

In addition to her work on behalf of SCI-Greensburg, Sr. Mary Agnes was involved in the Western Pennsylvania Coalition Against the Death Penalty and the Pennsylvania Council to Abolish the Penalty of Death.

GED Program & Spiritual and Emotional Support

At the invitation of Sr. Mary Agnes, Sr. Edith Strong began teaching mathematics courses to inmates in the GED program at the Pennsylvania State Correctional Institute in 1974. She would expand her ministry as organist for Sunday liturgies and spiritual and emotional support for inmates and families for nearly 20 years. She also worked at the Westmoreland County Detention Center from 1981 until 1993.

Chapel at SCI-Greensburg, 1970s

In describing her work for the prison in 1985, Sr. Edith wrote, “on Sunday mornings, we have Mass, time to socialize with the residents, and opportunity for the Sacrament of Reconciliation, instruction in the faith, bible study, and Holy Name Society meetings. Residents of all faiths attend the Liturgy.” Sr. Edith also served an influential role in fostering interfaith support groups for the inmates and was a proud sponsor of the annual Christmas party where laughter and a sense of joy filled the prison walls.

1980s, Sr. Edith Strong and Sr. Marian Clare McGurgan are ready to enter the State Regional Correctional Facility No. V in Greensburg 

She received an award from SCI-Greensburg in 1993 for her volunteer efforts. In a congratulatory letter, Bishop Anthony Bosco wrote, “it was clear to me that the men had a genuine affection for you and you for them…I commend you for your fidelity.” Fifty inmates attended Sr. Edith’s award ceremony – a true testament to the love and gratitude of this prison community. Although she moved on from prison ministry when SCI-Greensburg closed in 2013, Sr. Edith’s shining example made a lasting impression on those around her.

To read more about Sr. Edith’s experiences, check out a full article in Celebration, Vol. 27, No. 1 here:

Prison Network

In 1992, Sr. Eleanor Dillon took over the ministry of Sr. Edith at the Westmoreland County prison, but found that there were changing needs in the prison community. Sr. Eleanor began administering a program called Prison Network for female inmates in 1994. Prison Network helped filled institutional and legal gaps by answering questions and fulfilling requests that the Westmoreland County Public Defender’s office couldn’t handle. It was a pioneer program in the county and was supported by both judges and prison wardens.

Services also extended to family members of inmates. Sr. Eleanor served as a liaison between female inmates and family, friends, and members of the criminal justice system, rehabilitation facilities, and other agencies. Sometimes the requests were practical – someone needs to turn off the gas in a now-empty home. Other times, the requests were more pressing – who will care for my children while I am imprisoned? When will I be released?

1995, Sr. Eleanor Dillon stands in the doorway of a room in the Westmoreland Prison and talks with one of the administrators.

In a grant application, Sr. Eleanor wrote, “the goal of the Prison Network is to enable the female offender to return to society better prepared to avoid/abstain from further criminal involvement.”

By 1996, Prison Network was ready to evolve. By partnering with THE PROGRAM for Female Offenders in Pittsburgh, Sr. Eleanor expanded and enlarged the scope and design of the ministry. Job placement programs became part of the rehabilitation of convicted women. Seeing the struggle of interim child caregivers, Sr. Eleanor also advocated for support programs for grandparents and legal guardians.  The Pennsylvania Commission on Corrections and Delinquency helped fund the ministry, as well as the Sisters of Charity.

1995, Sr. Eleanor Dillon stands outside the Westmoreland County Prison ready to enter and teach classes for women.

Unfortunately, leadership transitions within THE PROGRAM for Female Offenders in Pittsburgh prompted significant staffing and services alterations. Prison Network in Westmoreland County was discontinued in 1998.

Although Sr. Eleanor hoped to continue prison ministry at the age of 75, frail health forced her into permanent retirement.

Prison Reform

The prison programs adopted and supported by the Sisters of Charity of Seton Hill have served as models for modern work-release plans, educational opportunities, and advocacy programs.

With the opioid crisis devastating the Pittsburgh region in the past decade, an influx of drug-addicted individuals have been and are entering the prison system. Rehabilitation and general support programs, like those mentioned above, are becoming even more necessary for adjustment to a post-release, successful civilian life.

Srs. Marian Clare McGurgan, Mary Philip Aaron, Mary Zachary Endress, Mary Dorothy Huber, Mary Noel Kernan, and Lois Sculco have also volunteered in prison ministry. Let the work of all these wonderful sisters inspire us to “Remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering” (Hebrews 13:1-3).

1955, Sisters take tour of Prison Facilities, Pittsburgh, Pa. Chief Armstrong of the Homestead Police Dept. takes the Sisters on a tour.  Srs. John Baptist Curran, Brigid Marie Grandey, Aquinas Bettwy (Isabel), Ann Francis Reagan, Mary Ethel Byers, Mary Joan Cole.

To the Brink of the Grave: Sisters of Charity of Seton Hill During the Spanish Influenza of 1918

“To stay there would be suicide.

To leave the baby would be murder.”

These are the words Sister M. Carita Duffy wrote in reference to her time spent in Hays, PA, during late October of 1918, at the height of the Spanish Influenza pandemic.

Sr. Carita Duffy Hays Pa
The first page of a record kept by Sister M. Carita Duffy detailing her time volunteering in Hays, PA during the Spanish Flu pandemic.

Upon arriving in Hays, Sister M. Carita and her companion, Sister M. Hubert, offered to help the local doctor. He then sent them to care for local families too ill to move from their homes. The first family they encountered was in dire condition—mother, father, three children, and the baby were ill. A ten-year-old daughter was left to care for them by herself.

After doing what they could to ease the family’s suffering, the Sisters decided to take the baby with them that night. It died the next morning.

This record and others in the archives trace the tragic impact of the 1918 Spanish Influenza in southwestern Pennsylvania. They also serve to highlight the courageous volunteer efforts of Sisters of Charity of Seton Hill. This year in particular we remember 100 years since the arrival of this deadly disease.

When the Spanish Flu hit, it did so suddenly and without mercy. Mortality rates were high; medical knowledge at the time was of little help. At the height of the pandemic, daily death rates were so great in number that there was a shortage of caskets and gravediggers throughout many areas.

Prior to that, however, preventative measures were initially seen as a nuisance. In Pennsylvania, all places of amusement in the state were closed—this included theatres, movie houses, saloons, and college football games. Pittsburgh streetcars were sanitized between trips, soaking traveller’s pant legs and skirts. Spitting in public became cause for arrest.

Then the flu did indeed arrive and the matter became deadly serious. Upon the pandemic’s arrival in Pittsburgh in early October, the University of Pittsburgh and Carnegie Institute of Technology campuses were quarantined. Shortly thereafter, the United States army took over both Magee and West Penn Hospitals.

Pittsburgh Hospital & Nursing School—staffed and attended by Sisters of Charity of Seton Hill—found itself part of the efforts to combat the flu. One such nursing student was the mother of Assistant Archivist Sister Louise Grundish. Sister Louise recalls her mother talking about the flu and her role at that time in the men’s ward of the Pittsburgh Hospital. Most of the men in the ward died. One man desperately jumped from the window. Surprisingly he lived, surviving both the flu and his own self-inflicted injuries.

After fighting the flu, victim’s bodies were weak and susceptible to further disease. As such, pneumonia was often the true cause of death. When a victim contracted pneumonia, fluid filled the lungs and made it hard to breathe; skin turned blue due to oxygen deprivation. Those who succumbed to pneumonia drowned on dry land.

Those living in damp and crowded conditions were even more vulnerable to pneumonia and the flu. These conditions made the Steel City a deadly place to live in the fall of 1918 when the Spanish flu swept through. According to an article by Kenneth A. White, Pittsburgh experienced 22,000 reported influenza cases that year and over 4,500 fatalities.

Youngwood Emergency Hosp
Flu epidemic patient intake record from the Youngwood Emergency Hospital.

Tent hospitals were soon set up in open spaces to accommodate sheer number of victims (in addition to providing fresh air for the ill, which was thought to have curative properties). The Carnegie Steel Company hosted one of these hospitals, which had 3 large tents in addition to a tent for the nurses’ quarters. The hospital’s 60-bed capacity was nearly always full during the pandemic. During this time, Sisters of Charity of Seton Hill assisted nurses and did laundry and housekeeping.

Smaller towns and communities faced their own challenges. These places were in dire need of trained medical professionals, most of whom were overseas at the time helping in the war efforts. Those who remained were stretched thin; some areas lacked any medical professionals at all.

As sickness spread, schools and parishes closed. Sisters of Charity were recalled from their assignments and sent to help at the motherhouse in Greensburg and at various locations. In Sr. Electa Boyle’s history of the Sisters of Charity of Seton Hill, she writes that the Sisters received appeals for aid from throughout southwestern Pennsylvania. They were sent to be volunteers in McKees Rocks, Hays, Homestead, Youngwood, Greensburg, and beyond. It’s likely the Sisters had little company in their efforts—White writes of a Red Cross call that went out to Pittsburgh nurses in mid-October, asking for volunteers. Eight responded.

Archival records list five Sisters of Charity of Seton Hill as victims of the Spanish flu. Sister John Francis Conlon is pictured above; also pictured is a Pittsburgh Daily Post article from November 1, 1918 that details the Conlon family’s encounter with the disease.

Sister Mary Clarissa Benson was a volunteer at the time of the pandemic and was given her last rites by a Reverend Father Brennan, who had also baptized her and given her First Holy Communion. Sister Leo Vincent Guiser was still new to the community in 1918 and took her vows on her deathbed.  Sister Mary Maurice McDermott and Sister Teresita Foley were both teachers prior to falling ill.

*Shown below are some pictures of Sisters of Charity of Seton Hill who are known to have volunteered locally during the time of the Spanish Influenza. Of the 350+ Sisters in the community at the time, it is presumed that 40 volunteered as nurses.

Once the flu’s spread subsided and life returned to normal, schools opened again and the Sisters of Charity of Seton Hill returned to their posts. Their efforts were not forgotten, however; the archives retains some letters expressing gratitude for the Sisters’ service. Shown below are two of the thank-you notes that Sisters of Charity of Seton Hill received. Of particular interest is $400 given by the Jamison Coal & Coke Company, a gift amounting to over $6,000 by today’s standards.

Jamison Note
Letter from George B. Taylor, Assistant to the General Manager of Jamison Coal and Coke Company to Mother Mary Joseph Havey, January 31, 1919

American Red Cross
Letter from the Chairman of the Mt. Pleasant Chapter of the American Red Cross to the Sisters of Charity

Written by Bridget Malley, archival intern


Newspaper clipping, “Two Die in Family; Three Others Ill,” Pittsburgh Daily Post, November 1, 1918. Retrieved from

Record of ministry in Hays, Pennsylvania, Sister M. Carita Duffy [October 21st, 1918], Box A-906.001, Apostolic Special Ministries Emergencies File, Sisters of Charity of Seton Hill Archives, Greensburg, Pennsylvania.

Treatment record for emergency hospital in Youngwood, Pennsylvania [October 15th, 1918], Box A-906.001, Apostolic Special Ministries Emergencies File, Sisters of Charity of Seton Hill Archives, Greensburg, Pennsylvania.

Thank-you letter from American Red Cross in Mount Pleasant to the Sisters of Charity of Seton Hill [undated], Box 906.001, Apostolic Special Ministries Emergencies File, Sisters of Charity of Seton Hill Archives, Greensburg, Pennsylvania.

Thank-you letter from Jamison Coal & Coke Company to the Sisters of Charity of Seton Hill [January 31st, 1919], Box 906.001, Apostolic Special Ministries Emergencies File, Sisters of Charity of Seton Hill Archives, Greensburg, Pennsylvania.

White, Kenneth A. “Pittsburgh in the Great Epidemic of 1918.” The Western

Pennsylvania Historical Magazine 68, no. 3 (July 1985): 221-42.