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Catherine McAuley gave her life to helping the poor and serving the Church. She was prayerful, wise, and practical, always ready to face real problems. She found new ways to care for people, like sending Sisters to walk and bring food, much like Meals on Wheels today. She also started visiting the sick, which later became home nursing. The House of Mercy she opened at Baggot Street was a school, orphanage, hostel, shelter, and place to find jobs all in one. Catherine lived her faith by action, guided by the Bible, which she loved to read. By her death in 1841, her work had spread across the world, and the Sisters of Mercy became the biggest order started by an English-speaking Catholic. Her father, James McAuley, born in 1723, came from a family that lost land but worked hard to succeed again.

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James McAuley worked as a carpenter, builder, land dealer, and farmer before the Relief Bill of 1778. Records show he was active in Dublin from the 1750s and by 1777 had property in Stormanstown. He helped build St. Mary’s Chapel on Liffey Street, which young Catherine often visited. Later, she supported the Pro-Cathedral built in the 1820s. James married Elinor Conway, who was much younger and not very religious, while James was a strong Catholic who helped the poor and taught children. After James died, Elinor made sure Catherine was raised Catholic, and Catherine was confirmed around 1796, taking the name Teresa. Elinor’s weak faith hurt Catherine’s siblings, but Catherine was deeply shaped by her father’s example of faith and kindness. From her mother, Catherine inherited gentleness and charm.

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Catherine McAuley was born on 29 September 1778 at Stormanstown House, Dublin, and died on 11 November 1841 at the Convent of Mercy, Baggot Street. She became the foundress of the Sisters of Mercy, though she had not originally planned to start a congregation. Catherine’s guiding belief was that “the poor need help today, not next week,” and this principle shaped her life’s mission. She was born during the time of Grattan’s Parliament, when the wealthy enjoyed prosperity while the majority of Irish people suffered under penal laws. Poverty, unemployment, and malnutrition were common, while alcoholism and vice were widespread in Dublin. Catholics were excluded from professions and political influence, and education for the poor was deliberately limited. The result was a society marked by inequality, injustice, poor sanitation, and overcrowding, almost like a “Third World” situation in nineteenth-century Ireland. Catherine’s birth during this troubled time was significant, as her mission later brought relief and service to the poor and oppressed.

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It was this personal experience of being the recipient of hand outs which made her own giving more gracious and kindly. Not for her the casual or giving of alms, since "there are things which the poor prize more highly than gold, though they cost the donor nothing. Among these are the kind word, the gentle compassionate look and the patient hearing of sorrows." She neither doubted nor questioned the motives of those who came to her for assistance, but she believed in the good that was latent in every person. "It is better," she said, "to relieve one hundred imposters, if there be any such, than to suffer one deserving person to be sent away empty." Catherine joined the Callaghan household at Coolock around the year 1803. Here she found scope for an apostolate among the unlearned and underprivileged inhabitants of the locality whose homes she visited, whose daughters she trained to usefulness and whose children she taught, as her father had previously done at Stormanstown. Like the Armstrongs before them, the Callaghans were opposed to Catholicism and consented to Catherine's practice of it only on condition that there would be no manifestations of her belief in their house. But Catherine McAuley could find the touch of God everywhere the saving Cross in the panels of her bedroom door, in the windowpanes and in the intersecting branches of the trees on the lawn of Coolock and consequently she maintained a vigorous Catholic life in spite of circumstantial obstacles. In time she was accorded a measure of freedom which she used to attend Mass and to develop those devotions which she later recommended to her Sisters of Mercy. It was at Coolock that she began unobtrusively to observe the fasts and abstinences appointed by the Church and to have recourse to that practice of quiet self denial which was a feature of her spirituality. Also Coolock she assembled the Catholic household staff for prayer and for spiritual instruction. at visits, once on a shopping expedition, to Liffey Street Chapel, and conferences with Dr Murray, whom she came to know during his one-month period as parish priest in Coolock (March-April 1805) and from whom she received her First Holy Communion, were Catherine's life line in face of the anti Catholic propaganda still being thrown at her. Thanks to Dr Murray and Father Betagh she countered this attack with bravery .

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Catherine McAuley learned from her own experience of receiving help, which made her give to others with kindness and respect. She believed that small acts of care, like a kind word or listening to someone’s troubles, were often more valuable than money. Catherine once said it was better to help even one person in need than to turn them away over fear of being tricked. Around 1803, she joined the Callaghan household at Coolock, where she helped the poor by visiting homes, teaching children, and training young women. The Callaghans were not Catholic and allowed her to practice her faith quietly, without showing it openly. Catherine found God everywhere, from her bedroom door to the trees in the garden, and kept her Catholic life strong despite these limits. She began observing church fasts and taught the household staff to pray and learn about their faith. In 1805, she received her First Holy Communion from Dr. Murray, which strengthened her against the anti-Catholic pressures she faced in Coolock.

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Catherine cared for Mrs. Callaghan during her long illness, showing kindness and faith that led both Mr. and Mrs. Callaghan to become Catholics. When Mr. Callaghan died, he left most of his fortune to Catherine, giving her the means to begin her charitable work. Even though she could have lived a rich and comfortable life, she chose instead to help the poor and improve their lives. She focused on easing suffering in Dublin’s poorest areas, using compassion and love to make a real difference and show her faith through actions rather than arguments.

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Catherine was admired in her time for her deep faith, kindness, courage, and determination to help those who suffered from poverty and injustice. She cared for many people in difficult situations, including sick children, orphans, and the elderly, even when they were ungrateful. Catherine believed mercy meant forgiving and helping again and again, and she showed compassion for those too ashamed to ask for help. She devoted herself fully to serving the poor, giving up wealth, comfort, and marriage to follow her mission, and was willing to face hardship so that others could receive care and support.

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Catherine McAuley believed that the wealth she inherited was meant to be used to help others, but she saw her experience and faith as even more valuable than money. Through her years in Coolock, she learned compassion and service, which prepared her to meet the needs of people in Dublin by offering help and education that were not otherwise available. Like Daniel O’Connell, who fought for Ireland’s rights through politics, Catherine aimed to change society through education and care for the poor.

With a strong education herself, she became both a teacher and a social worker, dedicating her life to serving the sick, poor, and dying as if she were serving Christ himself. After Mr. Callaghan’s death, she refused marriage proposals and focused on her mission, even adopting two orphaned relatives. In 1823, she started teaching at St. Mary’s Parochial Poor School and promoted the idea that people should be taught to help themselves, allowing them to become independent rather than rely on charity alone.

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Catherine taught useful skills like needlework, knitting, and homecrafts to her students, then sold their finished products in a small shop next door. The money from these sales was used to support the girls’ needs, showing her practical approach to helping others. Her efforts were praised for focusing on self-reliance, encouraging the poor orespecially children to earn a living and improve their lives. Through the Sisters of Mercy, this idea of self-help spread even further, helping thousands escape poverty and idleness.

Catherine believed that work and poverty could go hand in hand to build both spiritual strength and happiness. She trusted deeply in God, often saying that prayer was more powerful than money. At the time, education for Catholics in Ireland was severely limited by laws that banned Catholic schools and punished teachers. Despite this, pioneers like Nano Nagle, Edmund Rice, and Teresa Mulally helped open voluntary schools, and Catholic pay schools also appeared. These early efforts laid the groundwork for Catherine’s mission to educate and uplift the poor through faith, compassion, and practical skills.

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By the early 1800s, Catholic education in Ireland was still very limited, with overcrowded, poorly equipped schools and few resources for the poor. Even with some progress, only a small fraction of needy children received proper instruction. When Catherine McAuley began working in Middle Abbey Street, she saw that lasting improvement for the slum communities required education, especially for young women, and shelter for unemployed girls. Although she admired the work of Mary Aikenhead and the Sisters of Charity, she preferred a more hands-on approach and rejected their restrictive bureaucracy. At this stage, Catherine had not yet become a nun, but her efforts were already guided by faith, leading her toward a life of religious service.

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Between 1823 and 1827, Catherine McAuley received guidance from clergy and advisors, which helped her turn her vision of helping the poor into practical plans. Unlike some wealthy women who gave charity only occasionally, Catherine aimed for lasting change. With Dr. Blake’s help, she bought land at Herbert Street and Lower Baggot Street to build a facility with schoolrooms, dormitories for working girls, an oratory, and living quarters for herself and helpers. This carefully planned project laid the foundation for what became Baggot Street House, and during its construction, Catherine committed fully to religious life, becoming a Sister of Mercy. Her love for the poor inspired her vocation, as she saw Christ in those she served.

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This video shows the impact of selfless giving, even when one has little to offer. It resonates deeply with Catherine McAuley’s belief that “the poor need help today, not next week,” emphasizing the importance of immediate compassion and action.

In the video, a man, despite his own financial struggles, chooses to help others in need. His actions, though modest, lead to a ripple effect of kindness, demonstrating that even small gestures can make a significant difference. This mirrors McAuley’s approach to mercy, responding to immediate needs with love and compassion, regardless of one's own circumstances.

Catherine McAuley's life was a testament to the power of immediate action in the face of suffering. Similarly, the video shows that true generosity is not measured by the amount given but by the willingness to help others in their time of need.

This narrative serves as a reminder that, like McAuley, we are called to act with urgency and compassion, offering what we can to those who need it most, today, not next week.

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Catherine McAuley faced a series of personal losses, including the death of Father Joseph Nugent on 30 May 1825, who, despite being delicate, was found by her in a neglected state before his passing. Additionally, her sister Mary, who adopted Protestantism after marrying the bigoted Dr. William Macauley, suffered from tuberculosis in the early 1820s. During this time, Catherine moved in with the Macauleys, where she became close to her sister's children and managed to convert Mary back to Catholicism with the help of Father John McCormick in 1827. Mary's death later that year led to tension with Dr. Macauley as he became furious over his family's religious shifts, prompting Catherine to flee for safety. Despite these challenges, including caring for multiple children while fulfilling her teaching duties and managing her community work, Catherine continued to expand her outreach, including visiting Protestant-administered hospitals in Dublin.

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Father Edward Armstrong's death on Ascension Thursday, 1828, left Catherine feeling bereft of spiritual companionship, yet his final advice to trust solely in God reinforced her commitment to divine guidance. This principle extended to her associates, who were encouraged to rely on God's providence for their needs. Despite facing ridicule for her endeavors in Baggot Street, Catherine soon attracted a group of young women who rallied to her cause, ultimately forming the basis of a new congregation. Notable early members included Fanny Tighe, Anna Maria Doyle, and Georgiana Moore, among others, with their collective efforts marking the beginning of a significant movement rooted in Catherine's vision of mercy. Temporary support also came from wealthy Catholics in Dublin, adding to her growing influence.

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Catherine McAuley, noted for her efforts, was involved in significant charitable activities, including aiding the poor children during Christmas dinners, an event honored by the congregation as reflecting her dedication to Catholic values. In 1825, she and Fanny Tighe traveled to France to observe the Catholic educational system, from which she drew inspiration to enhance teaching methodologies back in Ireland, particularly aiming to infuse a religious aspect into the Lancastrian system. McAuley engaged with the Kildare Place Society, where she gained insights into methods that facilitated the attendance of Catholic children without compromising their faith, thereby enabling subtle proselytism. She actively communicated with Catholic parents to promote the benefits of Catholic education, successfully recruiting initial students for Baggot Street School. This approach, combining parent-teacher relationships with outreach to impoverished families, showcased her advanced pedagogical vision, distinguishing her from her contemporaries. By September 1827, she facilitated the residence of Anna Maria Doyle and Catherine Byrn at Baggot Street, marking a pivotal step in establishing the educational institution she envisioned, with McAuley frequently visiting alongside her niece before taking up permanent residence the following May.

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Catherine McAuley, driven by her profound love for God and others, established initiatives in education and social work aimed at aiding the poor and vulnerable following the 1827 fever epidemic. She opened a school for impoverished children and an orphanage, alongside setting up a night refuge that evolved into a shelter and employment bureau. McAuley's apostolic work encompassed a broad range of education services, including pre-school, primary, technical education, and adult education, while emphasizing the importance of evangelization and a Catholic identity. Her efforts, particularly in preparing young girls for responsible adulthood, were seen as essential for the regeneration of Irish society. Notably, her pension schools, which began in Carlow in 1837, marked significant advances in secondary education well before the 1829 Emancipation victory led by Daniel O'Connell. McAuley’s vision of empowered women as catalysts for peace and order, underpinned by faith and courage, reflects her dedication to societal betterment. Georgiana Moore's description of McAuley in 1828 portrays her as youthful and vibrant, underscoring the impactful presence she had during that period.

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Catherine McAuley is described as having light blue, round eyes characterized by a melancholy yet expressive quality, capable of conveying her feelings and thoughts. Her straight, thick nose complements her appearance, and she wore carefully arranged bands made from her own pale golden hair, which was fine and silky. Dressed in tight-fitting black British merino that suited her well, she exhibited a good posture. Her hands, while remarkably white, were described as clumsy and large with broad, square tips and short nails. An additional note about her portrait reveals an expression of calm strength, highlighting her unwavering reliance on support, a detail notably mentioned in the account of her death by Sister M. Elizabeth Moore.

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Criteria

Summary 30 pts.

Reflection (recorded audio per person using I statements) 20 pts.

Video 10 pts

Organization and creativity 10 pts

Instructions 10 pts.

Punctuality 10 pts.

Grammar and mechanics 10 pts Total: 100 pts Test # 1

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Summary 26 pts.

Reflection (recorded audio per person using I statements) 20 pts.

Video 10 pts

Organization and creativity 10 pts

Instructions 8 pts.

Punctuality 10 pts.

Grammar and mechanics 10 pts

Total: 96 A Test # 1 Nerissa and Julie

Adan : 86 B+ ( no reflection)