Does Culture War Exist?

The Wieneke cote of arms contains a bunch of grapes. The Wieneke family were Catholic Germans who were forced to flee Germany due to the Kulturkumpf (cultural warfare) waged by Bismark against the Catholic Church. Bismark’s ancestors had come to favor the religions of the Stuttmeisters, and the Rosamond family who were Protestants. Mary Magdalene Rosamond’s cousin, Mother Dominica Wieneke, was the founder of Briar Cliff college in Iowa. She was a Sister of Saint Francis.

Bill Cornwell is a subscriber of Culture Warfare that he and millions of his ilk have been waging against the Liberal Hip Left employing any weird thing they can get their hands on – but they are not insane – because their enemy is extremely nuts! Of course they are, all opening slavos in Kultruekumpf title the opposition ‘Mad Deluded Dogs’. A cartoon of the newly founded Republican party depicts its members as a collection of Weirdos! You can say – nothing has changed!

The Republica party founded by my kindred, John Fremont and Jessie Benton, has gone insane going after me – the Hip King of the Bohemian Anti-Christ! Why isn’t Bill going after Drew Benton, she kin to Jessie Benton the daughter of the famous artist, Thomas Hart Benton, who married Mel Lyman who claimed he was God, and had hundreds of followers. I have no followers. They say Charlie Manson and Mel admired each other. Ooh! I bet that makes Bill’s father in Texas salvitate, his life alas having purpous.

Above is a photo of Jessie Benton Lyman before a painting her father did, and a photo of her daughter, sculpting. Consider the creative Zorthian family. Surely after I have been identified as an enemy of the Tea Paulty Culture Fighters, I am allowed to employ any and all weird stuff I want in order to win – without being titled “nuts”

After all;

“All’s fair in love and war!”

Jon Presco

The Big Winner of Amerikan Kulturekumpf

“The History of Mount St. Francis The Sisters of St. Francis of the
Holy Family were founded in Herford, Germany in 1864. Forced to
emigrate by the Kulturkampf, the small community arrived in Iowa
City on Sept. 8, 1875. Here they established the first orphanage
under Catholic auspices in the state of Iowa. In 1878, Bishop
Hennessy invited them to move to Dubuque to establish a diocesan
orphanage. Today, 125 years later, Mount St. Francis Center in
Dubuque is the home for approximately 375 sisters. It is also home
for those who are retired and those who need full-time nursing care.
It houses the central administrative offices of the congregation as
well as the novitiate community, where young women live and study as
they prepare to become members.”

International Headquarters
On July 2, 1844, a Franciscan priest, Father Christopher Bernsmeyer, witnessed the religious commitment of five women in the pilgrim shrine of the Sorrowful Mother at Telgte, Germany, a village outside the city of Muenster, Westphalia. This marked the foundation of the Hospital Sisters of the Third Order of St. Francis as a religious community of Catholic women dedicated to the service of the sick and those in need. Bismarek’s Kulturkampf threatened the survival of the newly formed religious community.

What is in a name? I believe Royal and Mary Magdalene Rosamond came together to repair a great split in the Christian Church, awaken a Sleeping Kingdom. Grimms named Sleeping Beauty, Rosamond. The artistic legacy left by Christine Rosamond, is no longer in the hands of Stacey Pierrot. My two nieces, Shannon and Drew, need to come together and refresh this Family Legacy. I will gift them my publishing company, Royal Rosamond Press, to this end. I suggest they hire an agent and manager to put together a company that will serve members of our family for generations to come.

Jon Presco

Copyright 2011

http://en.wikipedia.org/wiki/Kulturkampf


The examples and perspective in this article may not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page. (January 2012)
A culture war (or culture wars) is a struggle between two sets of conflicting cultural values.
In American usage the term culture war is used to claim that there is a conflict between those values considered traditionalist or conservative and those considered progressive or liberal. The “culture war” used in this way is sometimes traced to the 1960s and has taken various forms since then.

The concept of a “culture war” has been in use in English since at least its adoption as a calque (loan translation) to refer to the German Kulturkampf (“cultural struggle” or “struggle between cultures”; literally, “battle of cultures”), the campaign from 1871 to 1878 under Chancellor Otto von Bismarck of the German Empire against the influence of the Roman Catholic Church.[1] “Culture war” is a calque generalizing the idea of these kinds of struggle.
Italian Marxist Antonio Gramsci presented in the 1920s a theory of cultural hegemony to explain the slower advance, compared to many Marxists’ expectations, of proletarian revolution in Europe. He stated that a culturally diverse society can be dominated by one class who has a monopoly over the mass media and popular culture, and Gramsci argued for a “culture war” in which anti-capitalist elements seek to gain a dominant voice in the mass media, education, and other mass institutions.[citation needed]
As an American phenomenon, it originated in the 1920s when urban and rural American values came into clear conflict. This followed several decades of immigration to the cities by people considered alien to earlier immigrants. It was also a result of the cultural shifts and modernizing trends of the Roaring 20s, culminating in the presidential campaign of Al Smith.[2][3]
[edit] 1980s
In the 1980s the culture war in America was characterized by the conservative climate during the Presidency of Ronald Reagan.[4] Members of the religious right often criticized academics and artists, and their works, in a struggle against what they considered indecent, subversive, and blasphemous.[4] They often accused their political opponents of undermining tradition, Western civilization[5] and family values.
[edit] 1990s

Patrick Buchanan, pictured in 2008.
The expression was introduced again by the 1991 publication of Culture Wars: The Struggle to Define America by James Davison Hunter, a sociologist at the University of Virginia. Hunter described what he saw as a dramatic realignment and polarization that had transformed American politics and culture.
He argued that on an increasing number of “hot-button” defining issues — abortion, gun politics, separation of church and state, privacy, recreational drug use, homosexuality, censorship issues — there existed two definable polarities. Furthermore, not only were there a number of divisive issues, but society had divided along essentially the same lines on these issues, so as to constitute two warring groups, defined primarily not by nominal religion, ethnicity, social class, or even political affiliation, but rather by ideological world views.
Hunter characterized this polarity as stemming from opposite impulses, toward what he referred to as Progressivism and Orthodoxy. Others have adopted the dichotomy with varying labels. For example, Fox News commentator Bill O’Reilly emphasizes differences between “Secular-Progressives” and “Traditionalists”.
In 1990 commentator Pat Buchanan mounted a campaign for the Republican nomination for President of the United States against incumbent George H. W. Bush in 1992. He received a prime time speech slot at the 1992 Republican National Convention, which is sometimes dubbed the “‘culture war’ speech”.[6]
During his speech, he claimed: “There is a religious war going on in our country for the soul of America. It is a cultural war, as critical to the kind of nation we will one day be as was the Cold War itself.” [1] In addition to criticizing “environmental extremists” and “radical feminism,” he said public morality was a defining issue:
The agenda [Bill] Clinton and [Hillary] Clinton would impose on America — abortion on demand, a litmus test for the Supreme Court, homosexual rights, discrimination against religious schools, women in combat — that’s change, all right. But it is not the kind of change America wants. It is not the kind of change America needs. And it is not the kind of change we can tolerate in a nation that we still call God’s country.[7]
A month later, Buchanan said that the conflict was about power over society’s definition of right and wrong. He named abortion, sexual orientation and popular culture as major fronts – and mentioned other controversies, including clashes over the Confederate Flag, Christmas and taxpayer-funded art. He also said that the negative attention his “culture war” speech received was itself evidence of America’s polarization.[8]
When Buchanan ran for President in 1996, he promised to fight for the conservative side of the culture war:
I will use the bully pulpit of the Presidency of the United States, to the full extent of my power and ability, to defend American traditions and the values of faith, family, and country, from any and all directions. And, together, we will chase the purveyors of sex and violence back beneath the rocks whence they came.[9]
Culture war disputes are considered by many to have had significant impacts on national politics in the United States in the 1990s. Some say extreme conservative rhetoric of the Christian Coalition hurt then-president George H.W. Bush’s chances for reelection in 1992 and helped his successor, Bill Clinton, win reelection in 1996.[10] On the other hand, conservative “cultural warriors’” rhetoric helped Republicans gain control of Congress in 1994, and the subsequent unsuccessful impeachment of Clinton by Congress over a sex scandal is widely understood as having been a divisive “culture war” battle.[11]
The culture wars influenced the debate over public school history curricula in the United States in the 1990s. In particular, debates over the development of national educational standards in 1994 revolved around whether the study of American history should be a “celebratory” or “critical” undertaking and involved such prominent public figures as Lynne Cheney, Rush Limbaugh, and historian Gary Nash.[12][13]
[edit] 2000s
In a 2004 column, Pat Buchanan said the culture war had reignited and that certain groups of Americans no longer inhabited the same moral universe. He gave such examples as same-sex civil unions, the “crudity of the MTV crowd,” and the controversy surrounding Mel Gibson’s film The Passion of the Christ. He wrote:
Who is in your face here? Who started this? Who is on the offensive? Who is pushing the envelope? The answer is obvious. A radical Left aided by a cultural elite that detests Christianity and finds Christian moral tenets reactionary and repressive is hell-bent on pushing its amoral values and imposing its ideology on our nation. The unwisdom of what the Hollywood and the Left are about should be transparent to all.[14]
Peter Beinart, best known as a senior fellow of the Council on Foreign Relations, argued in a January 2009 column for The Daily Beast that the new election of Barack Obama as President could be the beginning of the end for the American culture war. He wrote:
When it comes to culture, Obama doesn’t have a public agenda; he has a public anti-agenda. He wants to remove culture from the political debate. He wants to cut our three-sided political game back down to two…. Barack Obama was more successful than John Kerry in reaching out to moderate white evangelicals in part because he struck them as more authentically Christian. That’s the foundation on which Obama now seeks to build. He seems to think there are large numbers of conservative white Protestants and Catholics who will look beyond culture when they enter the voting booth as long as he and other Democrats don’t ram cultural liberalism down their throats.[15]
In response, author and writer Rod Dreher stated in a RealClearPolitics column that the rhetoric of a culture war disguises the fact that American society truly is deeply divided on some moral issues, which is not an artificial creation of political parties seeking to drum up support. He wrote that the economic positions of the Democratic Party are generally popular enough that, if it chose to drop polarizing social issues, it would become a majority party in ongoing control. He describes the culture war as “inevitable.”[16] Columnist Ross Douthat, then with The Atlantic, wrote that he had “a lot to agree with” Beinart, but he stated that what Obama and his supporters seem to be doing is “winning” the culture wars for their side rather than coming to some kind of compromise.[17]
In a February 2009 column in The New York Times, William Saletan stated that a holistic mix of left-wing and right-wing ideas would come out of the culture war. He wrote, “morality has to be practical, and that practicality requires morals.” He concluded that conservatives should embrace family planning as a way to reduce abortion and government assistance while liberals should embrace personal responsibility, which means that unprotected sex is criticized “bluntly.” He also advocated same sex marriage as a way to lead LGBT Americans to an “ethic of mutual support and sacrifice” involving stricter personal responsibility.[18]
[edit] Culture wars in Canada

For the past 150 years new ideas and discoveries in science have challenged the traditional Christian World View, that God created the Earth, Sun, Moon, the stars and all life on Earth.  Dr. D. James Kennedy has said, “The Cultural War is a difference in the World Viewpoints between believers and non-believers of Christ.” 
The Cultural War has been formed and defined by a number of discovers and new theories that were developed in the 19th and 20th centuries, that have molded the present day mind set of American Society.  New discoveries in the past ten years are casting some doubt on theories of the past two centuries.  While some are eager to latch onto the new ideas, many others are still holding onto the old ideas and values of the past.  A recent national poll that asked, “Do you believe there is a God?”  Eighty five percent of Americans that answered the question, said “Yes” they do believe in a supreme being, which becomes a central world view defining the Culture War in America.      
The Culture War web site explores the various ideas that have been developed, which challenge the Traditional Values, that most Americans believe in.  We will look back and trace the origins of this division, and how it started. In the 2004 election many voters expressed their reason for voting was based on “Values”.  Values of what is right and wrong, good and evil are central to the Culture War debate.  We will seek to define and understand these “Values” which are different between the Christian and secular atheists viewpoints.  There seems to be so much anger and bitterness in the secular part of our society and a deep concern in the Christian sector for the future of our country.  We will attempt explore the viewpoints from both sides.  The Culture War will shape the moral values of American Society for decades to come. 
The Culture War is one of the most important debates in our society today.   In politics it has become the Red States versus the Blue States.

The German term  Kulturkampf (help·info) (literally, “culture struggle”) refers to German policies in relation to secularity and the influence of the Roman Catholic Church, enacted from 1871 to 1878 by the Prime Minister of Prussia, Otto von Bismarck. The Kulturkampf did not extend to the other German states such as Bavaria. As one scholar put it, “the attack on the church included a series of Prussian, discriminatory laws that made Catholics feel understandably persecuted within a predominantly Protestant nation.” Jesuits, Franciscans, Dominicans and other orders were expelled in the culmination of twenty years of anti-Jesuit and antimonastic hysteria.[1]
In 1871, the Catholic Church comprised 36% of the population of the German Empire. In this newly founded Empire, Bismarck sought to appeal to liberals and Protestants by reducing the political and social influence of the Catholic Church.
Priests and bishops who resisted the Kulturkampf were arrested or removed from their positions. By the height of anti-Catholic legislation, half of the Prussian bishops were in prison or in exile, a quarter of the parishes had no priest, half the monks and nuns had left Prussia, a third of the monasteries and convents were closed, 1800 parish priests were imprisoned or exiled, and thousands of laypeople were imprisoned for helping the priests.[2]
Bismarck’s program backfired, as it energized the Catholics to become a political force in the Centre party. The Kulturkampf ended about 1880 with a new pope willing to negotiate with Bismarck, and with the departure of the anti-Catholic Liberals from his coalition. By retreating, Bismarck won over the Centre party support on most of his conservative policy positions, especially his attacks against Socialism.

The first Wieneke reunion was held at the home of Mary M. and Margaret Schmitz, Sunday, June 26, 1927, at Urbana. The former is a daughter of the late Margaret Wieneke Ernst, whose parents came to Iowa as pioneers and settled west of Cedar Rapids on the farm now owned by Henry Stark.

The crowd began to gather at 10:00 o’clock from all directions until there was over 200 present. A big basket dinner was served cafeteria style from a very long table in the yard at noon which was enjoyed by all. The afternoon was spent in a social time and a program consisting of letters read by Rev. John C. Wieneke of Cedar Falls from the following persons: Leon F. Lucas, Ontario, Cal., Mary M. Rosamond, Ventura, Cal., C. F. Wieneke, Ventura, Cal., Mr. and Mrs. Frank Caldwell, Chino, Cal., and Mrs. Herman Wieneke and Mr. and Mrs. Henry Wieneke from Adrian, Minn.; F. E. Augustine Jr., and Alfred Augustine, Chicago; Frances Rebasch(?) Vermillion, S. Dak.; Sister M. Perinet-Zwingle(?), Ia.; Mr. and Mrs. Henry Schallau, Sutherland, Ia.; Mr. and Chas. Schallau, Grinnell. These letters were all very much enjoyed by the crowd and short talks were given by different ones. It was voted on and carried to have a reunion every year. Officers elected were John Stark, Sr., of Fairfax, P! res.; Mrs. Theo. Stark, Sec. And Treasurer. Committee appointed for the place were Henry Stark of Cedar Rapids, Ione(?) Wieneke, Marion, Fred Schrunk(?), Atkins. They met at once and decided ___ place for next year. Reunion to be held at Henry Stark, west of Cedar Rapids, the last Sunday in June. Before they began to leave for their homes ice cream, strawberriesand cake were served.

Those present were Joe Schmitz, Mr. and Mrs. Theo. Schmitz and children Joseph and Irene; Mr. and Mrs. N. E. Miller and children, Alvena, Ida and Norma and Wasetta, from Vinton; Mr. and Mrs Matt Less, Mr and Mrs. Walter Less, and children Vernon, Bernice, Edward and Charles; Mrs Chas. Zabokotsky; Mr. and Mrs. Joe Ernst and children, Leo and Mae; Eugene Miller and children, Evelyn, Lavon and Laverne, Walker, Ia.; Mr. and Mrs. Elmer Brown and children, Muriel, Chester, Mary Lois and Rebecca; Mr. and Mrs. John Stark, Sr., children Charles, Andrew and Katherine, Fairfax; Mr. and Mrs. Fred Schminke, children Lillian and Irma, Mr. and Mrs. Will Schminke; Paul Hoerther, Atkins; Mr. and Mrs. Ewen Miller, Brandon; Mr. and Mrs. A. F. Schmitz; Mr. and Mrs. Ed. Kelly; Mr. and Mrs. Raymond Canterell; Mr. and Mrs. Conrad Schallau, children Genevieve, Margaret, Daniel, Bernard and Conroy, Rozella Nolan, Chris and John Schallau, Van Horne; Mr. and Mrs. Matt Boddicker, children Kenneth, Davi! d, Deloras and Doris; Mr. and Mrs. Robert Light and children John and Cordelia; Mr. and Mrs. John Becker, and son Elmer; Mr. and Mrs Arlo Becker and baby Harold; Mr. and Mrs. Bernard Becker, Watkins, Ia.; Mr. and Mrs. George Michael and children Edmund, Leonard and Donald; Tillie Lammers, Walker; Katherine Hiess; Mrs. Nick McDonovan, Chicago, Ill.; Mr. and Mrs. Frank Wieneke, of Cascade; Mr. and Mrs. Tony Bitzel, Libertyville, Ill.; Mr. and Mrs. Frank Augustine and children, Elmer, Bernard, Hazle, Esther, and Juanita; Ida Wieneke; Mildred Lammers; Mr. and Mrs. Herman Lammers and children, William, Deloras, Arthur, Herbert, Germaine, James, and Paul; Mr. and Mrs. Frank Grobstick; Mr. Henry Toebber, Mr. and Mrs. Herman J. Wieneke, children Charles and Helen, Dyersville, Ia.; Mrs. George Heming and Katherine Wieneke, Dubuque, Ia.; Rev. John C. Wieneke, Dubuque, Ia.; Mr. Flynn of Cedar Falls, Ia.; Mr . Herman Chudz??ki, Children Victor, Lillian and Arthur; Nellie Kraut; Mr. and ! Mrs. T(?)onie Wieneke, Marion, Ia.; John May; Mr. and Mrs. Chris. Werner and children Hilda May, Christopher and Paul; Mr. and Mrs. Herman May and children Marie Alice and John; Mr. and Mrs. Theo. Stark; Mr. and Mrs. Joe Stark and sons, Calistus and Edward; Mr. and Mrs. Albert Stark and children Marianna and Albert, John; Mr. and Mrs. Ed Wieneke, and sons, Paul, Dick, and Bob; Henry Wieneke; Gladys Wieneke; Margaret Gaffney; Ed Stark; Ben Sormon; Callista Wieneke; Lola Schminkle; Mr. and Mrs. George Stark, and children Goldie May and Harold; Lizzie and Tillie Stark; Mr. and Mrs. Henry Stark and children Herbert(?), Arnold, Ralph, Angelo, and Henry Adam; Mr. and Mrs. George Stark and daughter Leota; Mr. and Mrs. Francis Stark, and daughters, Hazel, Geraldine and Iola; Mr. and Mrs. Geo. J. Loung and children, Blanche, Francis, George, Vernon and Dale; Henry and Ben Wieneke, Cedar Rapids; Miss Whalen, Norway; Charles and Mary Horwelder, Watkins, Ia.”

Another clipping:

“Mr. and Mrs. Herman Lammers and family; Mr. and Mrs. Slim Wieneke and family; Mr. and Mrs. S. Albang and family; Mr. and Mrs. Frank Augustine and family; Mr. and Mrs. Frk. Grobstick; Mrs H. Toebber.; Misses Mildred Lammers, Ida, and Callista Wieneke of this city; Mrs. M. McDonovan, of Chicago; Mr. and Mrs. Frank Wieneke of Cascade; Mr. and Mrs. Tohy Beitzel; Mrs. George Heming and Miss Kathryn Wieneke of Dubuque motored to Urbana, Iowa, last Saturday evening, where on Sunday they attended the first family reunion of the Wieneke families. They report having had a delightful time. Another reunion will be held again next year. An account of the event is being published elsewhere in this paper. Over 200 were in attendance.”
Mother Dominica Wieneke1920-1932 BIOGRAPHICAL SKETCH Born: April 14,
1865

Place of birth: Cedar Rapids, Iowa

Baptized: Philippine Wieneke

Entered Mount St. Francis: February 7, 1881

Fourth leader of the congregation.Died: November 17, 1959

Profile of Leadership Style History refers to Mother Dominica as a
born leader. She had an attractive personality with the ability to
make difficult decisions and the persuasive power to lead others to
accept them. During her years of leadership Mount St. Francis was
built (1925) and also Sacred Heart Hospital in LeMars (1923).Hers
was also a time of new educational developments. Briar Cliff College
in Sioux City, Iowa was built (1930) and Sisters were sent to teach
in schools in Illinois and Oregon, expanding the community’s
horizons. Long before the invitation to religious congregations from
Pope John XXIII to send missionaries to South America, Mother
Dominica sent Sisters to China (1931) as a gift of gratitude to God
for blessings received by the community in the 50 years of its
existence in America. (1925).

A Touching Story—-excerpted from “They Have Taken Root” by Mousel,
p. 235 At the time of her election as Mother General, she was fifty-
five years old. Almost forty of these years she had spent in
religious life—for the most part in the capacity of local superior
at one house or another of the congregation. Her understanding of
her Sisters’ difficulties and problems was therefore sympathetic.
One of the circumstances she especially regretted, as the
congregation grew larger, was the inevitable lack of a compact
family unity. She made every effort, at the cost of much self-
sacrifice, to supply this lack—chiefly by trying to be a mother to
her Sisters through making herself accessible to them at all times.

It was toward this end, when the Sisters were to receive their
appointments for the year, that she did not merely bulletin these
appointments, or hand them out in written form; she gave each Sister
her appointment in a personal interview. This procedure would, of
course, be quite impossible today. The point is that, although it
was still possible up to 1932, it was possible only at a
considerable cost even then. The interview was the Sisters’
opportunity—if they wished to take it—of discussing their problems,
seeking advice, even stating reasonable objections to their
appointments, or merely enjoying a friendly little chat with their
Mother General. A rather touching story is told of how at the end of
such an interview a Sister bade Mother M. Dominica goodbye, as she
was soon to leave for her mission. Mother reciprocated with friendly
words, but the Sister seemed to be waiting for something more.
Already at the door, she hesitated, then took an impulsive step back
into the room. “Mother,” she blurted out, with distress prominent in
her voice, “you forgot to say, `God Bless you.’ I can’t go without
it.” Needless to say, Mother made loving amends for her forgetfulness

http://www.osfdbq.org/about/history/history.html

Kulturkampf
Kulturkampf (kooltOOr’kämpf”) [key][Ger.,=conflict of cultures], the
conflict between the German government under Bismarck and the Roman
Catholic Church. The promulgation (1870) of the dogma of the
infallibility of the pope in matters of faith and morals within the
church sparked the conflict; it implied that the pope was the
defender of the church against incursions by states. The German
bishops and most lay Catholics supported this dogma. Bismarck, who
was anxious to strengthen the central power of the new German
Empire, feared the strongly organized church, which found its
political voice in the Catholic Center party (organized 1870).

The Center party received additional support from particularists in
Bavaria and from other disaffected minorities such as the suppressed
Poles in Prussia and the Guelph party of Hanover, which refused to
recognize Hanover’s annexation (1866) by Prussia. In his opposition
to the church, Bismarck found himself in alliance with the liberals,
the traditional opponents of the church. The struggle was initiated
by the abolition (July, 1871) of the Catholic department in the
Prussian ministry of culture. Feelings grew stronger when Bismarck
gave support to the small group of churchmen led by Döllinger who
refused to accept the dogma of papal infallibility. In 1872,
Bismarck gave the state direct control of the schools in Prussia and
obtained the expulsion of the Jesuits, first from Prussia and then
from Germany as a whole. The May Laws (of May, 1873) restricted the
disciplinary powers of the church, placed the education of the
clergy under state supervision, and provided for the punishment of
those who refused to cooperate. Next, civil ceremonies became
obligatory for marriages in Germany. The church resisted these laws,
and many clerics were imprisoned or removed from office for their
refusal to comply. Meanwhile, the Center party increased its
strength significantly. After its large gains in the Reichstag
elections of 1878, Bismarck began to moderate his policy, influenced
also by the alienation of the liberals through his protective tariff
policies. The death of Pope Pius IX (1878) aided the gradual
resolution of the conflict. Many of the antichurch laws were
repealed or fell into disuse. In 1887 a modus vivendi was reached
with Pope Leo XIII. In evaluating the Kulturmpf in Germany it is
important to remember that the church was at odds with a number of
European states during this period.

History

The Community of The Sisters of the Third Order of St. Francis
traces its heritage to 1860 and Herford, Germany, where the Sisters
first taught school and cared for orphans.
Life was not easy for them in those days. It was the era of Bismark,
the so-called “Iron Chancellor” of the country, and his “Kultur
Kampf,” which persecuted the church violently. Eventually, the
Sisters were banished from their homeland.

The tiny band of 25 Sisters and four postulants, led by Mother Mary
Xavier, took refuge in America and finally settled in Iowa City,
Iowa, in 1875. Just as they did in their native Germany, the Sisters
settled in to teach. But they struggled with great poverty.

A pastor in Peoria became aware of their plight and, in an effort to
help, asked them to establish a much-needed hospital there. After
the Sisters had begun their work in Peoria, young women from
throughout the state, as well as Germany and Holland, sought
entrance into the Community.

Soon, new missions were established and Sisters were sent out to
begin hospitals in other communities. Among them was St. Joseph’s
Hospital in Bloomington (now OSF St. Joseph Medical Center), which
opened in 1880. Through the years, OSF St. Joseph has been the site
of many medical advancements and achievements. In the early 1900s,
it served as a clinical forum for the outstanding surgeons from
throughout the United States and Europe, holding international
society meetings and hosting demonstrations by renowned physicians
from Switzerland and Austria. The first successful blood transfusion
in central Illinois was performed at OSF St. Joseph in 1929. The
first successful radiation therapy treatment in central Illinois was
performed here in the 1940s and in 1982, we introduced laser surgery
to the area. In 1999, OSF St. Joseph Medical Center was named one of
the Top 100 Cardiac Hospitals in the nation, recognizing its cardiac
bypass surgery service for consistently high quality care and
efficient operation.

Today, through OSF Healthcare System, The Sisters of the Third Order
of St. Francis oversee operations of an integrated network
consisting of hospitals, long-term care facilities, an insurance
company, a physician group, and divisions in home care, equipment
technologies and administrative support.

http://www.briarcliff.edu/

Heinrich WIENEKE
1798 – 7 Mar 1890
BIRTH: 1798, Deu
DEATH: 7 Mar 1890, Iowa, USA
Family 1 : Anna Katharina KLEINSCHALAU
+Johann Conrad WIENEKE
+Anna Maria WIENEKE
+Johann (John) WIENEKE
Heinrich WIENEKE
+Margaretta WIENEKE
+Heinrich (Henry) WIENEKE
+Elizabeth (Lizzie) WIENEKE
+Christoph Johann WIENEKE
+Anna Mary Catharine WIENEKE

Johann Conrad WIENEKE
14 Jul 1827 – 2 Nov 1905
BIRTH: 14 Jul 1827, Deu
DEATH: 2 Nov 1905
Father: Heinrich WIENEKE Mother: Anna Katharina KLEINSCHALAU Family
1 : Mary HEIL
MARRIAGE: 14 Apr 1968
+Anna WIENEKE
+Elizabeth (Lizzie) WIENEKE
+Conrad Ferdinand WIENEKE
+Mary WIENEKE
Bertha WIENEKE
+Eutrophia Maude WIENEKE
__ _Heinrich WIENEKE ____________ __–Johann Conrad WIENEKE ___Anna
Katharina KLEINSCHALAU _ __

http://www.andreaswieneke.de/family/d0001/g0000098.html

Mary WIENEKE
____ – ____
Father: Johann Conrad WIENEKE Mother: Mary HEIL Family 1 : Frank
ROSAMUND
June ROSAMUND
+Bertha Mae ROSAMUND
+Rosemary ROSAMUND
+Lillian ROSAMUND
_Heinrich WIENEKE ____________ _Johann Conrad WIENEKE _ _Anna
Katharina KLEINSCHALAU _–Mary WIENEKE
_______________________________Mary HEIL _____________
______________________________

Philophena (Sister Mary Callista OSF) WIENEKE
14 Apr 1865 – 12 Aug 1960
BIRTH: 14 Apr 1865
DEATH: 12 Aug 1960
Father: Johann (John) WIENEKE Mother: Elizabeth BRECHT
_Heinrich WIENEKE ____________ _Johann (John) WIENEKE _ _Anna
Katharina KLEINSCHALAU _–Philophena (Sister Mary Callista OSF)
WIENEKE _______________________________Elizabeth BRECHT ______
______________________________

http://www.andreaswieneke.de/family/d0001/g0000000.html

Rosa E. (Sister Mary WIENEKE (Petronela OSF))
13 Apr 1867 – 4 Jun 1967
TITLE: Petronela OSF)
BIRTH: 13 Apr 1867
DEATH: 4 Jun 1967
Father: Johann (John) WIENEKE Mother: Elizabeth BRECHT
_Heinrich WIENEKE ____________ _Johann (John) WIENEKE _ _Anna
Katharina KLEINSCHALAU _–Rosa E. (Sister Mary WIENEKE
_______________________________Elizabeth BRECHT ______
______________________________

John Charles (Father John) WIENEKE
1878 – 1954
BIRTH: 1878
DEATH: 1954
Father: Johann (John) WIENEKE Mother: Elizabeth BRECHT
_Heinrich WIENEKE ____________ _Johann (John) WIENEKE _ _Anna
Katharina KLEINSCHALAU _–John Charles (Father John) WIENEKE
_______________________________Elizabeth BRECHT ______
______________________________

Mary (Mother Domenica) WIENEKE
12 Aug 1860 – 1959
BIRTH: 12 Aug 1860
DEATH: 1959
Father: Johann (John) WIENEKE Mother: Elizabeth BRECHT
_Heinrich WIENEKE ____________ _Johann (John) WIENEKE _ _Anna
Katharina KLEINSCHALAU _–Mary (Mother Domenica) WIENEKE
_______________________________Elizabeth BRECHT ______
______________________________

Eutrophia Maude WIENEKE
____ – ____
Father: Johann Conrad WIENEKE Mother: Mary HEIL Family 1 : John
KELLY
John (Bobby) KELLY
+Harold KELLY
_Heinrich WIENEKE ____________ _Johann Conrad WIENEKE _ _Anna
Katharina KLEINSCHALAU _–Eutrophia Maude WIENEKE
_______________________________Mary HEIL _____________
______________________________

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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