Marie de lincarnation biography templates

Home / Biography Templates & Examples / Marie de lincarnation biography templates

She finds an axe in an old campsite, she finds and eats little turtles. Despite all the difficulties over 33 years the convent had about 25 nuns and a large number of pupils in 1672. As an intelligent, educated French woman she was a keen observer of human behaviour. The account goes into detail about her sickness and painful death.

Through your Love we burn with the desire to enter into the perpetual movement of offering of God Himself. Marie found herself with assets to liquidate, debts to handle, and an infant, named Claude, to raise. She returned to her parents who told her to remarry in order to solve her material problems. To promote the spread of Catholicism among the Indigenous population, she wrote a religious text in Iroquois.

This story shows how many colonists were motivated by spreading their religious beliefs among Indigenous communities.

  • Pair this life story with Education in New France to learn more about Marie de l’Incarnation’s work and its impact on Indigenous girls.
  • Combine this life story with Life Story: Marie Rouensa and Life Story: Kateri Tekakwitha for a lesson on the impacts of Catholic missionaries on Indigenous women.
  • For a larger lesson on how religion played an important role in women’s lives during the colonial era, teach this life story alongside any of the following:

    • Themes

    POWER AND POLITICS; IMMIGRATION, MIGRATION, AND SETTLEMENT

    Source Notes

    Marie de l'Incarnation: Life, Quotes, Prayers

    Marie de l'Incarnation, considered to be "the mother of the Canadian Church", is a French Catholic mystic of the 17th century.

    marie de lincarnation biography templates

    Claude published the autobiography together with letters Marie had written to him.

    In 1651 the convent was destroyed in a devastating fire. However, by 1668 she acknowledged that her work had not facilitated the spread of Christianity among Indigenous communities the way she had hoped. Monsieur the Archbishop approved this enterprise, contrary to the expectations of those who knew how much he was naturally opposed to things so new and unprecedented.

    She wrote hundreds of letters about her religious studies, keeping up a vibrant correspondence with Claude and others in France. Instead she focuses not on the woman’s gender or her Native origins but on her self-reliance, courage, strength, and success in using the natural resources around her. She writes:

    Finally, after surmounting a thousand difficulties, by the special aid of Heaven, we embarked on the 4th of May, our party numbering five--not including the Reverend Jesuit Fathers, who helped us in every way, and never left us, or the Reverend Hospital Mothers, whom the holy Ghost had inspired to ask for the same Mission, in order to perform deeds of mercy to the sick among the French and the Natives.

    Volume 56, Part Third, Chapter II, p.

    These letters are an important source of information about the early history of the French colony from 1639 to 1671. Albany: State University of New York Press, 1998. The Jesuit father is necessary because he is familiar with the Indigenous people of the north and some of their languages. They arrived on August 1, at the same time as hospital sisters who had come to found a Hôtel-Dieu.

    The Ursulines settled near the public square in the lower town of Quebec.

    That same year, Marie Guyart was touched again by a mystical grace by uniting with Jesus-Christ. Although she still could not enter religious life, she took vows of chastity, poverty, and obedience.

    Finally, the day she had dreamed of for several years arrived: on January 25, 1631, Marie Guyart left her family, entrusted her son to her sister Claude, and entered the convent of the Ursulines of Tours. She then became Marie de l'Incarnation from 1633 after having pronounced her vows.

    One night, she saw an unknown country in a dream.