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Catherine McAuley had taken up full residence in Baggot street  in May 1828 and she became an instant object of censure and condemnation. Other than being hostile to the change, people from her locality had been making false statements of her and she was being distrusted by those who had good intentions who also failed to appreciate her  prophetic witness. Catherine was a prophet, in the sense that not only can a prophet foretell future events, but they can also have the courage to stand up and to reduce abuse, corruption and to announce new messages.  Catherine McAuley had proclaimed a Christian message of hope and mercy to people whose lives were restricted by poverty which was seen in the words of Rev. William Meagher, biographer of Archbishop Daniel Murray. The church in these circumstances  was distracted with restoring the identity and the process of reorganizing, that Catherine McAuley became "the Gabriel of a new message and a Raphael of new blessings for the world". Just after she had moved to Baggot Street, Archbishop Murray consecrated the oratory and gave permission for it to be styled as “ of  Our Lady of Mercy”. The first time that hostility came to Catherine was when she decided to make an urgent request to the Catholics of the neighborhood to agree on keeping the house of mercy.

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Catherines letter for funds was witnessed by Dr Murray which talked about the poor schools and house of mercy in Baggot street. In those schools five hundred poor girls  may daily  encounter the blessing of religious instruction and being practiced in many branches of the industry for them to be protected from all evil events to ignorance and idleness, to also prepare them as christians to be able to do duties. Young tradeswomen of good attitude who have employment, yet not enough means to provide safe lodging, are invited to the house at night for prayer and meditation, prepared for sacraments and to be guarded towards danger around them. The responses for them asking for them to contribute towards the institution was satisfactory even though neither Catherine nor Archbishop expect anything bad from some of the anonymous responses. One stated that they knew nothing about Catherine and that Catherine has taken great freedom in addressing her. There was a more offensive letter which came to her on 1829 from a priest who referred to her as C. McAuley esq, and criticized her on the wrongdoing of a woman intruding on a masculine privilege as businesses, finance, generosity and religious foundations. Criticism was something that Catherine was sensitive with but she wouldn’t offer an apology or explanation for engaging in a good work. The person who wrote the second letter died on the street in a matter of days.

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Time passed on and as the necessities of young women applying to Baggot Street involved living in a place in months rather than weeks Catherine resorted to holding bazaars and sales of work in the Mansion house, the rotunda, and Morrison’s hotel so she can keep her institute. The quantity of reports of the house of mercy occurred in catholic newspapers, but it failed to convey Catherine’s quality of representing christians churches lead to rallied large numbers of non-catholics to support her. Her methods were considered bold and overdaring even by her closets colleagues who failed to understand the urgency and made her write up to duchess of kent.  Catherine’s third effort to control financial support in Baggot Street was the Charity sermon which became an every year event in the congregation which wast beyond the extent of her calculations. She had said at the end of her life that she never intended to found a religious congregation and that all she wanted was to serve the poor since it would be something God expected of her. It was of this that she encountered a deep hostility from Rev. Matthew kelly, a man who became an embarrassment to the diocese, who during days of catherines foundation was a priest in dublin. He became administrator in 1826 and 1831 and he became canon of  the cathedral chapter in 1827, was appointed pastor of St James church in 1831, he was sentenced to jail for debt and then followed a bit of migratory career as pastor in clondalkin in 1836 and 1850. Rev. Matthew Kelly passed away in 1856.

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Mary Aikenhead and Catherine McAuley did not approve of the blind adherence shown towards their cause thus did not give rise to it, both were to busy with bettering the conditions of the poor. Catherine’s community was warned by the foundress of the Sisters of Charity against jealousy; To which Catherine said “to rejoice when good is done no matter by whom it is performed.” If Canon Kelly had payed enough attention to the situation he would notice the difference between the works of both women he would have notice they were different and did not overlap. Mary Aikenhead’s apostolate did not include teaching until 1831 when she opened a small school on Gardiner Street with the encouragement of Edmund Rice’ which by that time Catherine had many years of teaching experience. Canon Kelly delivered his first tirade on June 4 1829. This caused Catherine to resent the implication of her competing with religious community. Less than a year later on September 10, 1828 Father Francis L’Estrange  was assured by her that the institution in Baggot Street Was to go according to the original intention.

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The insistence of enclosure for Female religiousness made the Visitation Sisters of St Francis de Sales a “cloistered anomaly”, it took Vincent de Paul to circumvent the prejudices and establish his Daughters of Charity. Catherine McAuley was approaching the greatest crisis of her life, and was trying to find a practical way out of the dilemma she was in because her thinking was ahead of the current religious community. Due to this she was distrusted, therefor she fell prey to anxiety which was said to overshadow her work; without knowing she was leading her group to the threshold of sanctuary. Archbishop Murray appointed the Franciscan Father Daniel Burke as chaplain and Rey, in 1828-9, and Redmund O’Hanlon CDC as confessor for the House of Mercy. After this Catherine “went out  no more to Clarendon Street or any place except to visit the sick.” The Carmelite Fathers in Clarendon Street were an important influence in Catherine’s life and work. They supplied the House of Mercy with many goods and services without which they would have been sorely tried. Shortly after a Confraternity of the Sacred Heart was established and the Archbishop gave permission for a second Mass to be on Sundays. The collections made at these Masses were put towards the maintenance of the House of Mercy and its inmates.

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The movement towards conventual stability was spearheaded by 1830, by a increase In the number of Catherine’s associates. The uniformity of dress was adopted as well as a common timetable and for spiritual exercises; for daily living the group chose to inhabit a separate section of the house which became in effect a type of enclosure.  The Derry manuscript describes the different clothing they wore in the different seasons and indoor clothing. The timetable specified the time for rising, for Mass, prayer, work and recreation; Catherine read a spiritual lecture each morning after breakfast. Another schedule of private reading, prayer and public Rosary was for the afternoon. This brought into focus the structure of religious life for which Catherine McAuley was predestined. Another milestone on the road to establishing the religious status of the Institute was the arrival of Anne O’Grady. She had spent a year with the Presentation Sisters in Wexford but had to leave because of health reasons. In her admission she had asked I she might still be called” sister.” Catherine smiled at her stamina in confronting life at this period. A Cork manuscript has the entry saying “Anyone who had distress to be relieved, affliction to be mitigated,” came to  her for aid. She to the best of her ability have assistance and advice as to what would be most helpful for them to do. It is said she was “indefatigable” in her exertions to relieve the wants of the poor and her kindness endeared her to all.

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Catherine McAuley was glad to become a religious nun but was still concerned on how this will affect her mission to help the poor and needy. This is why the Archbishop guaranteed her that she would still be able to do what she had always done and that her institute would stay independent and run the same way. She had to study the rules of the congregations and since the Rule of the Sisters of Charity was not available, she chose to study the Rule of the Presentation Sisters founded by Nano Nagle in 1775. The Presentation Sisters were bound for enclosure when their foundress died but since Catherine Mcauley’s objectives aligned more with their rule which was based on the monastic Rule of St. Augustine, they did not. Catherine was already older in age (51), so Dr Murray who was worried about the Institute, proposed to her to have two professed religious of the order she chooses sent there so that she and the two sisters would serve a novitiate under them. However, many objected to this decision and they asked for permission to serve under the Presentation Convent, George Hill. They agreed and Anna Maria Doyle, Elizabeth Harley and Catherine McAuley started their training on September 8, 1830 at George Hill. Mary Anne Delany became temporary superior in Baggot Street and Frances Warde was in control of finances.

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Catherine commenced secondary education in 1839 in Carlow and Cork when she noticed that the kids were in need of higher education. She thought that this would give a message to middle class people and that they would get educated on the poor  and their lifestyles. It was noticed that in Carlow, the pension school was going somewhere and many young people there looked forward to becoming sisters; in order to do that, they’d have to have many lessons that were teached at home. In Cork however, the administration was giving them a bit of trouble because of being a pension school even though it was their first school in the city. This made Catherine think that the poor schools in the area could be jeopardized . In Corks, they also had a school for deaf mutes and Bishop John Murphy and the sisters were teaching for the religion classes in the south, middle and north of the city.

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Catherine McAuley believed that education and religion worked hand in hand when being in charge of  the future of children. She learned about the National School System and later on saw  it as an apostolic challenge; yet, she sided with Archbishop Murray to try it out for the first time. She believed that if she applied to the board that she directed her sisters to use their “pedagogical skills”, then the children would be disciplined and that they would be “fit for heaven”. She had a few educational aims that were later on used by people that associated themselves with education. She was said to be very enthusiastic about the topic of education and she believed that if the students were close with their teachers, they would behave and they wouldn’t be getting punished all the time. This means that the students would have better grades when exams come around the corner. She signed her application to the board on July 13th 1834 along with many non-catholics.

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It was said that the secret to Catherine's success was that she was very spiritual and she was open to "new ideas" etc. She had faith that God would guide her every step of the way and that was the main reason she was successful . She never doubted him and she always remembered that he and done and will always do great things for her.

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Catherine's decision of leaving George Hill after the ceremony without having breakfast to get to Baggot Street offended the Presentation Sisters. Their arrival to Baggot Street the with Te Deum and a homily by Dr. Blake and on the following day Catherine was appointed by Archbishop Murray since he believed that in every house there should be a mother. Mother Catherine her community were direct by Dr Murray towards a chapter of Union and Charity under the Presentation Rule.

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Catherine's reference about her novitiate had been recorded by Sr. M Vincent Whitty. In this reference Catherine talked about values she earned during her novice at George Hill. She also stated that her Superior Mother Mary Francis Knowd admired her for being humble and extraordinary regularity. In December 1830 Catherine composed a poem after her tour as a novice explaining her life as a novice and also of her growing identification with Christ Crucified and the main theme is love, suffering, humility and patience. During the of Catherine's novice she started to doubt of her own profession due to the fact she saw M. Elizabeth's health deteriorating so Archbishop Murray  proposed her with simple vows in Congregation of the Sisters of Mercy. In the 12 of December 1831 Sister M Catherine McAuley, Sister M Anne Doyle and Sister M. Elizabeth Harley were professed.

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According to page 35, Dr. Murray had specific concerns about converting Catherine's venture into yet another Sisterhood because he had already brought the Loreto Sisters and Irish Sisters of Charity to Dublin, both at great risk. He gave Catherine the option of stopping the work she was performing at the time or becoming religious. Even with Dr. Blake's encouragement, suggestions, and assurances of the Archbishop's concern and sympathy, Catherine's decision was agonizing. She then allowed herself to be carried along step by step and placed her trust in God's leadership even though, to her and Dr. Murray, the religious nature of her Institute was only an afterthought from a human perspective. Later on, God chose her in order to bless the world by making her name famous as the same thing happened to Abraham. She would, like Abraham, learn of God's faithfulness via her own experience, which would strengthen her own faith. Therefore, it was crucial for the development of her congregation that she recycled her ideas, unlearned all of her previous notions, and relearned them in the context of Christ.

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On page 34, it is stated how courageously Catherine McAuley carried the Catholic cause forward in Ireland by navigating uncharted waters of mercy and charity. When Rev. Mathias Kelly arrived in 1830, he had no idea that the unlearned sex's attempts to assist the clergy could lead to anything but trouble. He also harbored prejudices against the Foundress, whom he considered to be vulgarian. The curates he was so beloved by did not seem to be in favor of the establishment as a secular or religious organization, which suggests that his opinions may have had an impact on them. Also, the Archbishop's liberality was also costing the canon's Townsend Street Chapel, where the Sisters of Mercy would one day offer education, both congregation, and crucial funding. When Canon Kelly requested a visit to the Institute of Mercy, Catherine responded that, in her opinion, the Archbishop owned the house and was free to do with it as he pleased. The Archbishop, however, got a letter from Catherine McAuley that afternoon in which she unambiguously accepted his proposal and all she requested was his consent to carry on helping the needy.

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Page 36 consists of the Act of Consecration by Catherine. Which consists of her offering her heart as a sacrifice to God. She also offers God her knowledge as she claims that she will only desire the good things of Heaven and the means that lead to them. She also says that she’s willing to give her memory to God. As it will forever serve as a reminder of all of God’s infinite perfections, goodness, and supreme attractions. She also adds how she'll give her body to Christ as she prayed for God to continually purify it so that it would be suitable to serve as the Holy Ghost's temple.

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There were many instances in the "summary" that you just changed a word in a statement. This is not a summary.

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There were many instances in the "summary" that you just changed a word in a statement. This is not a summary.

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Summary 30 pts.

Reflection (recorded audio per person using I statements) 16 pts.

Organization and creativity 10 pts

Instructions 7 pts.

Punctuality 10 pts.

Grammar and mechanics 8 pts
81 B

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There were sections that came directly from the book with a few words or phrases changed!

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There were sections that came directly from the book with a few words or phrases changed!

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Summary 30 pts.

Reflection (recorded audio per person using I statements) 16 pts. Use I statements

Organization and creativity 10 pts

Instructions 7 pts.

Punctuality 10 pts.

Grammar and mechanics 10 pts
Grade 83 B

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Jose, take ownership for what you share as part of your reflection. 

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Jose, take ownership for what you share as part of your reflection. 

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Summary 25 pts.

Reflection (recorded audio per person using I statements) 16 pts.

Organization and creativity 10 pts

Instructions 8 pts.

Punctuality 10 pts.

Grammar and mechanics 8 pts
Grade 87 B+

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Good Summary but the reflection is not accessible. This app has a built in recorder where you can do this. You do not have to use any other app. to prepare your reflection. Do not be afraid to take ownership for what you say by using I statements.

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Good Summary but the reflection is not accessible. This app has a built in recorder where you can do this. You do not have to use any other app. to prepare your reflection. Do not be afraid to take ownership for what you say by using I statements.

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Summary 38 pts.

Reflection (recorded audio per person using I statements) 16 pts.

Organization and creativity 10 pts

Instructions 7 pts.

Punctuality 8 pts.

Grammar and mechanics 8 pts
Grade 87 B+

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Summary lacks cohesion in some sections. Do not be afraid to take ownership for what you say on your reflection!

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Summary lacks cohesion in some sections. Do not be afraid to take ownership for what you say on your reflection!

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Summary 32 pts.

Reflection (recorded audio per person using I statements) 16 pts.

Organization and creativity 9 pts

Instructions 10 pts.

Punctuality 10 pts.

Grammar and mechanics 7 pts
Grade 84 B

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Summary needed to be revised for cohesion and grammar. Reflection is good!

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Summary needed to be revised for cohesion and grammar. Reflection is good!

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Summary 32 pts.

Reflection (recorded audio per person using I statements) 18 pts.

Organization and creativity 10 pts

Instructions 8 pts.

Punctuality 10 pts.

Grammar and mechanics 7 pts
Grade 85 B+

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Catherine McAuley along with Anna Maria Doyle and Elizabeth Harley started their training as novices to become nuns and profess their vows to religious life and calling. The time of their training lasted from September 8, 1830 to December 12, 1831. It is known that this period of training wasn’t easy but very exhausting for all 3 of the sisters. In one instance, she was asked to read a passage from the work “Imitation of Christ.” They were only allowed in the parlor for a certain time in which she went over the time. As a punishment for this, she couldn’t visit her nephews at Carlow College which they were boarding. Also, on one occasion she had to kneel at the foot of the table with her hands extended in the form of a cross. After an hour, she was found in that same position which was obviously painful and exhausting for the poor Sister. She wasn't allowed to speak to anyone on Baggot Street, nor allowed any kind of freedom. All meanwhile her helpers were dying and getting sick, she couldn't do anything to help. Caroline Murphy died in June of 1831 and Anne O' Grady was not doing well herself. Also, as a way to require Catherine stay guided in her training and devoted to it without any distractions, Father O' Hanlon and Father Burke would check on her after ten o'clock to make sure she was asleep.