History of the Catholic Church from the Renaissance to the French Revolution - Volume 1, James MacCaffrey [affordable ebook reader TXT] 📗

hold their ground. During the wars of the League against Henry III. and Henry of Navarre, though their position was one of extreme delicacy, the prudent action of their general, Aquaviva, in recommending his subjects to respect the consciences of both parties saved the situation. They were, however, expelled from Paris in 1594, but Henry IV. allowed them to return in 1603.

In the German States, Hungary, and Poland, where the fate of Catholicity seemed trembling in the balance, the Jesuit Fathers stayed what threatened to be a triumphal progress for Protestantism. St. Ignatius soon despatched some of his disciples to the scene of conflict under the leadership of the Blessed Peter Canisius.[18] By his sermons, his lectures as professor, his prudent suggestions to those in authority, as well as by his controversial writings, and more particularly his celebrated Catechism, Canisius did more to stay the advance of Protestantism in Germany than any single individual of his age. Colleges were founded in Vienna, Ingoldstadt, Treves, Mainz, and in most of the cities of Germany that were not subject to the Protestant princes. From these colleges went forth young men who were determined to resist the further encroachments of heresy. Maximilian of Bavaria and the Emperor Ferdinand II., both of whom took such a prominent part in the Catholic Counter-Reformation, were pupils of the Jesuits, and were but types of the men who left their colleges. In Hungary, too, and in Poland the tide was turned in favour of the Catholic Church mainly by the exertions of the Jesuits. In Ireland, England and Scotland, in the Netherlands, and Sweden, in a word wherever Catholic interests were endangered, the Jesuits risked their lives in defence of the Catholic religion. It is on account of the defeats that they inflicted on heresy at this period that the hatred of the Jesuits is so deep-rooted and so universal amongst Protestants even to the present day.

The Ursulines, so called from their patron St. Ursula, began as a religious association of pious ladies formed by Angela de' Merici[19] (Angela of Brescia) in 1537. At first the aim of the association was to reclaim fallen women, to visit the sick, and to educate the young. The members lived in their own homes according to a scheme of life drawn up for their guidance, meeting only for certain spiritual exercises. In 1535 the foundress succeeded in bringing a few of them together into a small community. After her death in 1540 the community increased in numbers, and was approved by Paul III., who allowed the Ursulines to change their rules according to circumstances. For a long time the Ursulines did not spread outside Brescia, but as their work became known, particularly their work as educationalists, they were invited to other parts of Italy. In Milan they had a warm friend in the person of its Cardinal Archbishop, St. Charles Borromeo. The first community of the Ursulines was formed in France by Madame de Beuve. A rule was drawn up by Father Gonterey, S.J., and others of his society, and approved by Paul V. (1612). In a comparatively short time the Ursulines spread over most of the Catholic countries of Europe, so that nearly all the most modern and best equipped schools for Catholic girls were in their hands. In 1639 they went to Canada where they opened the convent known as the Hotel-Dieu at Quebec, and in 1727 they settled in New Orleans.

St. Teresa[20] (1515-82) is the reformer rather than the foundress of the Carmelite nuns. Being anxious from an early age to follow her religious vocation, much against the wishes of her father she entered the convent of the Carmelite nuns at Avila (1535). After her profession she fell ill, and for years was subject to excruciating torture. During this period she turned her mind completely to spiritual subjects, and was visited by God with most extraordinary marks of divine favour, an account of which is to be found in her life written by herself, in her /Relations/, and in many other of her works. She determined to return to the primitive austerity of the Carmelite rule, and in 1562 she founded the first convent of Discalced Carmelite nuns at Avila. Through her exertions other convents of the order adopted the reform, and in 1580 the existence of the Discalced Carmelites as a separate order was approved. She died in 1582, and forty years later she was canonised by Gregory XV.

The Sisters of the Visitation were established by St. Francis de Sales[21] and St. Frances de Chantal.[22] St. Francis de Sales (1567- 1622), so called from the castle of Sales in Savoy at which he was born, made his rhetoric and philosophical studies at Paris under the Jesuits. From Paris he went to Padua for law, and having received his diploma he returned to his native country, where his father had secured for him a place as senator and had arranged a very desirable marriage. But St. Francis, feeling that he had been called by God to another sphere of life, threw up his position at the bar, accepted the office of provost of the chapter of Geneva, and received Holy Orders (1593). A great part of the diocese of Geneva was at this time overrun by the heretics. St. Francis threw himself with ardour into the work of converting those who had fallen away especially in the district of Le Chablais, where he won over thousands to the faith. He became coadjutor-bishop of Geneva, and on the death of his friend Claude de Granier he was appointed to the See (1602). In conjunction with Madam de Chantal he established a community of women at Annecy in 1610. His idea at first was that the little community should not be bound by the enclosure, but should devote themselves to their own sanctification and to the visitation of the sick and the poor. Objections, however, having been raised against such an innovation, he drew up for the community a rule based mainly on the rule of St. Augustine. In 1618 the society received recognition as a religious order under the title of the Order of the Visitation of the Blessed Virgin. The order undertook the work of educating young girls as well as of visiting the sick. It spread rapidly in Italy, France, Germany, Poland, and later on in the United States.

The Sisters of Charity,[23] or the Grey Sisters as they were called, were founded by St. Vincent de Paul. While St. Vincent was cure of Chatillon-les-Dombes he established in the parish a confraternity of charitable ladies for the care of the sick, the poor, and the orphans. The experiment was so successful that he founded similar confraternities in Paris, and wherever he gave missions throughout the country. Having found, however, that in Paris the ladies of charity were accustomed to entrust the work to their servants he brought a number of young girls from the country, who could be relied upon to carry out his wishes. These he looked after with a special solicitude, and in 1633 Madam Le Gras took a house in Paris, where she brought together a few of the most promising of them to form a little community. In 1642 after the community had moved into a house opposite St. Lazare, some of the sisters were allowed to take vows. The Sisters of Charity have been at all times exceedingly popular in France. By their schools, their orphanages, their hospitals, and by their kindness to the poor and the suffering they won for themselves a place in the hearts of the French people. For a while during the worst days of the Revolution their work was suspended, and their communities were disbanded; but their suppression was deplored so generally that in 1801 the Superioress was commanded to re-organise the society. Outside France the Sisters of Charity had several houses in Poland, Switzerland, Spain, and Germany.

Mary Ward[24] (1585-1645) was born of a good Catholic family in England. She joined the Poor Clares at St. Omer in 1600, but, preferring an active to a contemplative life, she gathered around her a few companions, and formed a little community at St. Omer mainly for the work of education. According to her plan, which was derived in great measure from the constitution of the Society of Jesus (hence the name Jesuitesses given to her followers by her opponents), her sisters were not bound by the enclosure, were not to wear any distinctive dress, and were to be subject directly only to Rome. Serious objections were raised immediately against such an institute, particularly as Pius V. had declared expressly that the enclosure and solemn vows were essential conditions for the recognition of religious communities of women. Branches were opened in the Netherlands, Austria, and Italy under the patronage of the highest civil authorities. As the opponents of the community continued their attacks the foundress was summoned to Rome to make her defence (1629), but in the following year the decree of suppression was issued. The house in Munich was allowed to continue, and at the advice of the Pope she opened a house in Rome. The principal change introduced was that the houses should be subject to the bishops of the dioceses in which they were situated. At last in 1703, on the petition of Maximilian Emanuel of Bavaria and of Mary the wife of James II., the rule was approved formally by Clement XI. The society continued to spread especially in Bavaria. The followers of Mary Ward are designated variously, the Institute of Mary, Englische Fraulein, and Loreto Nuns from the name given to Rathfarnham, the mother-house of the Irish branch, founded by Frances Ball in 1821.
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[1] /Histoire du Ven Didier de la Cour, reformateur des Benedictins/,
1772.

[2] De Lama, /Bibliotheque des ecrivains de la congregation de St.
Maur/, 1882.

[3] Da Forli, /Annali Cappuccini/, 1882.

[4] Dumortier, /Saint Gaetan di Thiene/, 1882.

[5] Dubois, /Le bienheureux A. M. Zaccaria fondateur des Barnabites/,
1896.

[6] Sylvain, /Histoire de St. Charles Borromee/, 3 vols., 1884.

[7] Perraud, /L'Oratoire de France au XVIIe et au XVIIIe siecle/.

[8] Perraud, /L'Oratoire de France au XVIIe et au XVIIIe siecle/,
1866.

[9] Girard, /La vie de St. Jean de Dieu/, 1691.

[10] Hubert, /Der hl. Joseph Calasanza, stifter der frommen Schulen/,
1886.

[11] Ravelet-O'Meara, /The Life of the Blessed John Baptist de la
Salle/, 1888. Lucard, /Annales de l'Institut des Freres des Ecoles
Chretiennes/, 1883.

[12] Paris became an archiepiscopal See in 1622.

[13] Lorti, /Saint Vincent de Paul et sa mission sociale/, 1880.

[14] Degert, /Histoire des seminaires francais/, 1912.

[15] Faillon, /Vie de M. Olier/, 3 vols., 1873. Thompson, /Life of
Jean Jacques Olier/.

[16] Thompson, /Life of St. Ignatius/, 1910. Clair, /La vie de S.
Ignace/, 1894.

[17] /Constitutiones Societatis Jesu Latine et Hispanice/, 1892.

[18] Duhr, /Geschichte der Jesuiten in den Landen Deutscher Zunge/,
Bd. i., 1907.

[19] O'Reilly, /Life of St. Angela/, 1880. Meer, /Die ersten
Schwestern des Ursulinenordens/, 1897.

[20] /Autobiography of St. Teresa/, tr. from the French by B.
Zimmerman, 1904.

[21] Hamon, /Vie de St. Francois de Sales/, 2 vols., 1875.

[22] Bougaud, /Histoire de Ste. J. F. Chantal et des origines de la
Visitation/, 1899.

[23] Marcel, /Les Soeurs de Charite/, 1888.