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As seen above in the
introduction of regional government, Mother Beata did not wait
for a General Chapter to keep the Congregation moving with the
Church and the winds of change coming from Vatican II. So it
was also with proposing changes in the habit worn by the IHM
Sisters.
The question of change in some parts of the habit, namely, the
bonnet, cape, or sleeves had been proposed in the General Chapter
of 1961 during Mother Kathleen Hart’s time. On June 27,
1961, the chapter delegates decided to conduct a referendum
across the Congregation to determine the sisters’ opinions
regarding change in the habit. (46)
In the Chapter of 1962, at the beginning of Mother Beata’s
term of office as superior general, the results of the referendum
were presented. In spite of the fact that 58% of the sisters
opposed any change of the habit, it was nevertheless clear that
Mother Beata would soon need to address this matter in which
nearly one-half of the Congregation desired some change. (47)
Support for some change in the habit was building as sisters
became more imbued with Vatican IIs call for adaptation and
modernization of dress. Seeing changes among the many other
Congregations was also a strong influence for change.
Early in 1966, Mother Beata appointed a committee of ten sisters
to conduct further study of the possible modification of the
habit. The following sisters were members: Sisters John Francis
Marley, Alma Marie Morgan, Lucetta Butler, Timothy Smyth, Liguori
Farnon, Rose Angela Ruddy, Amata Jordan, Marie Rooney, Marysia
Reilly, and Cor Immaculatum Heffernon. A detailed questionnaire
was developed and sent out to the entire Congregation. Of the
l196 questionnaires sent out, a response of 1,120 was received.
At the January 29, 1966, meeting, these responses were tabulated,
showing more than a two-thirds majority, 1,055 sisters in favor
of change. The majority of these indicated “moderate”
change, a desire to retain the scapular, some modification of
the bonnet, and change from the cape to a collar.
The next step was to seek models of habits, head dresses and
coats which incorporated the sisters’ suggestions for
“moderate” change. The habit committee set a deadline
of March 19, 1966, for these suggestions to be sent to Marywood.
(48)
The minutes of the general council for July 21, 1966, record
that action for change would not await the next General Chapter
in 1968. “The modification of our own habit until final
decision is made was discussed at length. All members agreed
that some change should be made this year (author’s emphasis)
in order to test appropriate dress.” (49)
“This year” turned out to be somewhere between August
15, 1966, and December 8, 1966! The letter sent to the Congregation
by the habit committee, with Mother Beata’s approval on
August 15, 1966, informed the sisters that the “year of
experimentation” had begun, that modifications were to
be made to the present habit and head dress in accord with the
specifications and drawings included in the letter. The statement
read: “This habit and headdress may be worn as soon as
each local community has completed the necessary alterations.
All modifications should be finished by December 8, 1966.”
(50)
For most local communities the changes were made during the
two or three weeks remaining before school opened in September.
Seamstresses were in great demand, and ripping, cutting, sewing
and pressing were the major activity of the day and night.
The annals of the local communities reveal the experience of
the sisters as they returned to school and other assignments
in September 1966. For example:
School opened on September 7, and we made our first public
appearance in our “new” habits. The children were
surprisingly nonchalant at the strange sight that greeted
them. (51) When had so much been accomplished in so short
a time! Were we to wear our “new” habits on September
first? Yes! . . . But feeling very much like new novices the
day after Reception, we wore our renovated habits to the Diocesan
Institute on September first. Almost everyone was happy that
we, too, were heeding the advice of the Council Fathers. Of
course, most glances centered around the hairline. (52)
September 8th, Our Lady’s Feast Day, found us donning
the new habit for the first time. At first we missed our beautiful
old ones but gradually we began to feel very much at home
in our “new look.” Its practicality came forward
when we saw the smaller wash each sister had to do, as well
as the few minutes it took to iron. The people here accepted
it without question . . . in fact, we had a sneaking suspicion
they really liked it . . .Truly we were loved and wanted by
all . . . in our old habit or new. (53)
Similar experiences were had everywhere, as blushing boys
in classrooms wouldn’t raise their eyes to look at sister,
who, to their astonishment, had shapely legs showing beneath
the shortened dress and a visible hairline.
One sister, returning to graduate school as a student just after
the changes in the habit was questioned by her professor as
to whether she was “wearing new glasses, or something.”
(54)
Being women, as well as religious, the sisters were naturally
self-conscious and many longed for the more settled past or
for the period of experimentation to end. As is now realized,
this was not to happen.
By January 1967 the habit committee was again in touch with
the sisters, informing them that tailor-made samples of habits
would be displayed during the summer retreats. “At this
time you will cast a final vote.” (55) This was not to
happen either. Throughout the year 1967 position papers were
sent in to the habit committee from sisters, some calling for
retaining religious dress, and others citing the need for further
experimentation with various styles and materials.
At the General Chapter 1968 there was no special report from
the habit committee, nor was there any great desire on the delegates’
part to give much time to this matter in light of the enormous
tasks of renewal of the Constitutions, government, formation
and apostolate before them. By initiating experimentation in
1966 Mother Beata had effectively diverted major concern from
the habit issue. The chapter delegates, on July 19, 1968, heard
proposals on the habit as presented by Sister Eva Connors, discussed
them, and then voted 45 to 1 to entrust further habit experimentation
to the Central Administrative Assembly. (56)
The CAA issued guidelines for habit experimentation on December
5, 1968. These guidelines broadened the options to include various
patterns, with or without the scapular, a jacket, if desired,
and religious symbols meaningful to the individual sister. (57)
The sisters continued to wear the veil and variations of the
basic habit, or blue suits and blouses until the Chapter of
1986 decided on complete option of dress.
References:
46. Minutes of the General Chapter, 1961
47. Minutes of the General Chapter, March 23-25, 1962
48. Sisters John Francis Marley and Amata Jordan. Letter to
Congregation, January 29, 1966
49. Minutes of the General Council, July 21, 1966
50. Sisters John Francis Marley and Amata Jordan. Letter to
Congregation, August 15, 1966
51. Annals of Epiphany Convent, Sayre, Pennsylvania. 1966-1967
52. Annals of Little Flower Convent, Washington D.C. 1966-1967
53. Annals of St. Paul Convent, New Bern. North Carolina. 1966-1967
54. Conversation with Sister Espiritu Dempsey, IHM. September
1966
55. Sister Amata Jordan, IHM. Letter to the Congregation. January
21, 1967
56. Minutes of the General Chapter of Affairs. July 19, 1968,
p.2
57. Central Administrative Assembly. Letter to Congregation.
December 5, 1968
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