History of the Catholic Church from the Renaissance to the French Revolution Volume I Part 12

Leo XI. succeeded, but survived his election less than a month. The choice of the conclave then fell upon Cardinal Borghese who took as his t.i.tle Paul V.[9] (1605-21). He had been a distinguished law student of Bologna and Padua, a papal legate in Spain, and under Clement VIII. cardinal-vicar of Rome. He was a man of great energy and zealous for the promotion of religion. During his reign he canonised St. Charles Borromeo and issued a decree of beatification in favour of Ignatius of Loyola, Francis Xavier, and Philip Neri, provided generous subsidies for the advancement of the missions, endeavoured to bring about a re-union with some of the separated religious bodies of the East, and spent money freely on the decoration of the Roman churches, notably St. Peter's, which he had the honour of completing. Like his predecessors he was desirous of continuing the war against the Turks, but the state of affairs in western Europe rendered such a scheme impossible of realisation. With France and Spain he preserved friendly relations, tried to put an end to the rivalries that weakened the House of Habsburg and the Catholic cause in the Empire, and despatched supplies of both men and money to the a.s.sistance of Ferdinand II. in his struggle with the Protestants. He wrote to James I. of England (1606) congratulating him on his accession and his escape from death and asking for toleration of the Catholic religion, in return for which he promised to induce the Catholics to submit to all things not opposed to the law of G.o.d. The reply of the king to this overture was the well-known Oath of Allegiance, that led to such ugly controversies among the Catholic body.

As an earnest student of canon law Paul V. was too inclined to maintain all the rights and privileges of the Church as they were expounded in the decretals of the Middle Ages. This att.i.tude of mind brought him into a prolonged and inglorious conflict with the republic of Venice. This latter state, regardless of the /privilegium fori/ imprisoned two clerics without reference to the ecclesiastical authorities, and about the same time gave great offence by pa.s.sing laws rendering it difficult for the Church to acquire ownership of landed property, to build new churches or monasteries, or to found new religious orders or societies. Paul V. lodged a solemn protest against these innovations. When his demands were not complied with he issued a sentence of excommunication against the Doge, Senate, and Government, and later on he placed Venice under interdict (1606). The quarrel was so bitter that at one time it was feared that it might end in separating the republic from the centre of unity. Cardinals Baronius and Bellarmine entered the lists in defence of the Pope, while the notorious ex-Servite, Paul Sarpi[10] (1552-1623), undertook to reply to them on behalf of Venice. The government forbade the promulgation of the interdict, and threatened the most severe punishment against all clergy who should observe it. With the exception of the Jesuits, Capuchins, and Theatines who were expelled, the clergy both secular and regular took no notice of the interdict. It was feared that in the end the issues could be decided only by war in which Spain was prepared to support the Pope, but through the friendly intervention of Henry IV. of France peace was concluded without any very decisive victory on either side (1607). The clergy who were expelled for obeying the interdict were allowed to return except the Jesuits. These latter were permitted to settle in Venice again only in 1657.

On the death of Paul V. Cardinal Ludovisi ascended the papal throne under the t.i.tle of Gregory XV. (1621-23). The new Pope had been educated by the Jesuits, and had risen rapidly in the service of the Church. At the time of his election he was old and infirm, but by the appointment of his nephew Ludovico to the college of cardinals he secured for himself an able and loyal a.s.sistant. To put an end to several abuses that had taken place in connexion with papal elections he published the Bull, /Decet Romanum Pontificem/ (1622), in which were laid down minute regulations about conclaves, the most important of which were that the cardinals should vote secretly, that they should vote only for one candidate, and that no elector should vote for himself.[11] In providing funds for the a.s.sistance of the Catholic missions Gregory XV. was very generous as was also his cardinal- nephew. The success of the missionaries had been so great, and the conditions of the various countries in which they laboured so different, that proper supervision of the new provinces of the Church was by no means easy. Gregory XIII. and Clement VIII. had appointed commissions to look after the spiritual wants of particular districts, but it was reserved for Gregory XV. to establish a permanent congregation, /De Propaganda Fide/ (Bull, /Inscrutabili/, 1622) to superintend the entire field of Catholic missions. He had the honour, too, of canonising St. Ignatius of Loyola, St. Francis Xavier, and St.

Philip Neri, and of approving the foundation of several new religious orders.

During the Thirty Years' War he afforded every possible a.s.sistance to Ferdinand II., and helped to secure the Palatinate for Maximilian of Bavaria on the expulsion of Frederick. In return for this favour Maximilian presented the Pope with a goodly portion of the library of Heidelberg. By the judicious interposition of Gregory XV. war was averted between Spain and Austria on the one side and France, Venice, and Savoy on the other regarding the possession of the Valtelline, while in England, though the Spanish Match which he favoured was broken off, he succeeded in securing some respite for the persecuted Catholics.

In the conclave that followed upon the death of Gregory XV. Cardinal Barberini received the support of the electors and was proclaimed Pope as Urban VIII. (1623-44). The new Pope was a man of exemplary life whose greatest fault was his excessive partiality towards his relatives, though it must be said that some of the relatives on whom he bestowed favours were by no means unworthy of them. As a native of Florence he seems to have caught up something of the spirit of cla.s.sical learning for which that city had been so renowned, as was shown unfortunately too clearly in the Breviary that he published in 1632. He issued the Bull, /In Coena Domini/ in its final form, founded a national college in Rome for students from Ireland, and issued a series of strict and minute regulations on canonisation and beatification, many of which remain in force till the present time.

The interests of the foreign missions were specially dear to the heart of Urban VIII. To provide a supply of priests for them he established the celebrated /Collegium Urbanum/ (1627), and established there a printing-press for the use of the missionaries. He reduced the number of holidays of obligation, opened China and j.a.pan, till then reserved for the Jesuits, to all missionaries, and forbade slavery of whatsoever kind in Paraguay, Brazil and the West Indies.

For many reasons the political policy of Urban VIII. has been criticised very severely. Too much money was wasted by him in fortifying the Papal States and on the disastrous war with the Duke of Parma (1641-44). He has been blamed also for his failure to support Ferdinand II. more energetically during the Thirty Years' War, but in reality this hostile view is based largely on a distorted view of the war itself and of the policy of the Pope. It is not true that the Pope sympathised with Gustavus Adolphus or that he grieved over his death.

Neither is it true that he procured the dismissal of Wallenstein from the imperial service. It is a fact undoubtedly that he did not take energetic measures to prevent the French from a.s.sisting the Protestant princes and the Swedes against the Emperor, but it remains to be proved that any remonstrances from the Pope, however strong, would have proved effectual in the circ.u.mstances. In the later stages at any rate the war could not be regarded at first sight as a religious one, but at the same time it is to be regretted that Urban VIII. did not recognise that the triumph of the enemies of the Emperor meant a triumph for Lutheranism. In the war between Spain and Portugal consequent upon the proclamation of the Duke of Braganza he endeavoured to preserve an att.i.tude of neutrality by refusing to appoint to episcopal sees in Portugal the candidates presented by the new king. The policy of Urban VIII. in regard to England and Ireland will be dealt with under these countries.

When the conclave met to elect a successor to Urban VIII. it was soon discovered that some of the cardinals wished to elect a Pope friendly to Spain, wile others favoured a pro-French Pope. At length, as neither party was sufficiently strong to ensure the required majority for its nominee, a more or less neutral candidate was found in the person of Cardinal Pamfili who took the t.i.tle of Innocent X. (1644- 55).[12] He was a man of advanced years, who had served in many offices with success, and who possessed many of the qualifications required in a good ruler of the Church. Unfortunately, his flagrant nepotism did him much harm and gave occasion to ugly rumours utterly devoid of truth. Finding the papal treasury empty after his election and believing that the relatives of the late Pope were responsible for this, he took steps to secure a return from them; but they fled to France, where they placed themselves under the protection of Cardinal Mazarin, who succeeded in bringing about a reconciliation. Innocent X.

restored order in the Papal States, punished the Duke of Parma for his crimes, especially for his supposed connexion with the murder of the Bishop of Castro, and maintained friendly relations with Venice, which he a.s.sisted against the Turks. He was deeply pained by the terms of the Peace of Westphalia (1648) against which his representatives had protested in vain, and which he condemned in the Bull, /Zelus Domus Dei/ published in November 1648.

[1] /Catena, Vita del gloriossisimo Papa Pio V./, 1587. Gabutius, /De Vita et rebus gestis Pii V./, 1605. Antony, /Saint Pius V./, 1911.

Grente, /Saint Pie V./, ("/Les Saints/"), 1914.

[2] Julien, /Papes et Sultans/, 1880. De la Graviere, /La Guerre de Chypre et la bataille de Lepante/, 1888.

[3] Pieper, /Zur Enstehungsgeschichte der standigen Nuntiaturem/, 1894.

[4] Pierling, /Gregoire XIII. et Ivan le Terrible/ (/Revue des Quest.

Histor./, 1886).

[5] Hubner, /Sixte-Quint/, 3 vols., 1870.

[6] /Bullar. Rom./, iv. 4, 392.

[7] Wadding, /Vita Clementis VIII./, Rome, 1723.

[8] McIntyre, /Giordano Bruno/, 1903.

[9] Bzovius, /Vita Pauli V./, 1625.

[10] Campbell, /Vita di Fra Paolo Sarpi/, 1875. /Irish Ecc. Record/ xv., 524-40.

[11] /Bullar. Romanum/ (xii., 662 sqq.).

[12] Chinazzi, /Sede vacante per la morte del papa Urbano VIII. e conclave di Innocenzo X./, 1904.

(c) The Religious Orders and the Counter-Reformation.

Helyot, /Histoire des ordres monastiques religieux/, etc., 8 vols., 1714-19. Heimbucher, /Die Orden und Kongregationen der Katholischen Kirche/, 1907-8. Mabillon, /Annales Ordinis Sancti Benedicti/, 1703-39. Albers, /Zur Reformgeschichte des Benediktiner-ordens im 16 Jahrhundert/ (/Stud. u-Mitteil/, 1900, 1901). Daurignac, /Histoire de la comp. de Jesus/, 1862.

Cretineau-Joly, /Histoire religieuse, politique et litteraire de la comp. de Jesus/, 1859. Huber, /Der Jesuitenorden Duhr, Jesuitenfabeln/, 1904. Abelly, /Vie de Ven. serviteur de Dieu, Vincent de Paul/, 1891. Bougaud-Brady, /History of St. Vincent de Paul, etc./, 1908. Boyle, /St. Vincent de Paul, and the Vincentians in Ireland, Scotland, and England/, 1909.

The religious orders, like most other inst.i.tutions of the age preceding the Reformation, stood badly in need of re-organisation and reform. Various causes had combined to bring about a relaxation of the discipline prescribed by their holy founders, and to introduce a spirit of worldliness, that boded ill both for the individual members as well as for the success of the work for which these orders had been established. The interference of outside authorities lay or ecclesiastical in the appointment of superiors, the union of several houses under one superior, the acc.u.mulation of wealth, the habitual neglect of the superiors to make their visitations, and a general carelessness in the selection and training of the candidates to be admitted into the various inst.i.tutions, were productive of disastrous results. It is difficult, however, to arrive at a correct estimate as to the extent of the evil, because the condition of affairs varied very much in the different religious orders and in the different provinces and houses of the same order. At all times a large proportion of the religious of both s.e.xes recognised and deplored the spirit of laxity that had crept in, and laboured strenuously for a return to the old ideals long before the Lutheran campaign had made it necessary to choose between reform and suppression.

The Benedictines, who had done excellent work for the promotion of the spiritual and temporal welfare of the people amongst whom they laboured, suffered more than any other body from the interference of lay patrons in the appointment of abbots, as well as from the want of any central authority capable of controlling individual houses and of insisting upon the observance of the rules and const.i.tution. Various efforts were made, however, to introduce reforms during the sixteenth century. In France the most important of these reforms was that begun in the abbey of St. Vannes by the abbot, Didier de la Cour.

Recognising the sad condition of affairs he laboured incessantly to bring about a return to the strict rule of St. Benedict. His efforts were approved by Clement VIII. in 1604. Many houses in France having accepted the reform, it was resolved to unite them into one congregation under the patronage of St. Maur, the disciple of St.

Benedict.[1] The new congregation of St. Maur was sanctioned by Louis XIII. and by Pope Gregory XV. (1621). The Maurists devoted themselves to the study of the sacred sciences, more especially to history, liturgy and patrology, and set an example of thorough scholarship which won for them the praise of both friends and foes. The names of D'Achery, Mabillon, Ruinart, Martene, Thierry, Lami and Bouquet are not likely to be forgotten so long as such works as the /Amplissima Collectio Veterum Scriptorum/, /Thesaurus Anecdotorum/, /Gallia Christiana/, /Histoire Litteraire de la France/, /De Re Diplomatica/, /L'Art de verifier les dates/, the /Receuil des historiens des Gaules/, etc., survive to testify to the labours and research of the Congregation of St. Maur.[2]

The reform movement among the Dominicans had made itself manifest from the days of Raymond of Capua (1390), who ordered that in every province there should be at least one house where the rule of St.

Dominic might be observed in its original strictness. The success of the reform varied in the different countries and even in the different houses of the same province, but in the sixteenth century the general tendency was undoubtedly upwards. The religious rebellion inflicted serious losses on the order and led to the almost complete extinction of provinces that once were flourishing; but the Spanish and Portuguese discoveries in America and the spread of the missionary movement opened up for the order new fields, where its members were destined to do lasting service to religion and to win back in the New World more than they had lost in the Old. Discipline among the Cistercians, too, had become relaxed, but a general improvement set in which led to the formation of new congregations, the princ.i.p.al of which were the Congregation of the Feuillants approved by Sixtus V.

(1587), and of the Trappists, which take their name from the monastery of La Trappe and owe their origin to the zealous efforts of the Abbot de Rance (1626-1700).

The Franciscans were divided already into the Observants and the Conventuals, but even among the Observants the deteriorating influence of the age had made itself felt. Matteo di Ba.s.si set himself in the convent of Monte Falco to procure a complete return to the original rule of St. Francis, and proceeded to Rome to secure the approbation of Clement VII. In 1528 by the Bull, /Religionis Zelus/ the Pope permitted himself and his followers to separate from the Observants, to wear the hood (/cappuccio/, hence the name Capuchins[3]) which Matteo claimed to have been the dress of St. Francis, to wear the beard, to found separate houses in Italy, and to preach to the people.

Soon the Capuchins spread through Italy, and so popular did they become that Gregory XIII. withdrew the regulations by which they were forbidden to found separate houses outside of Italy. The new order suffered many trials more especially after the apostasy of its vicar- general Ochino in 1544, but with the blessing of G.o.d these difficulties were overcome. The Capuchins rendered invaluable service to religion by their simple straightforward style of preaching so opposed as it was to the literary vapourings that pa.s.sed for sermons at the time, by their familiar intercourse with the poor whom they a.s.sisted in both spiritual and temporal misfortunes, by their unswerving loyalty to the Pope and by the work they accomplished on the foreign missions, more especially in those lands which had once been the glory of the Church but where religion had been extinguished almost completely by the domination of the Saracen.

The revival was not confined, however, merely to a reform of the older religious orders. The world had changed considerably since the const.i.tutions of these bodies had been formulated by their holy founders. New conditions and new dangers necessitated the employment of new weapons and new methods for the defence of religion.

Fortunately a band of zealous men were raised up by G.o.d to grapple with the problems of the age, and to lay the foundation of religious societies, many of which were destined to confer benefits on religion hardly less permanent and less valuable than had been conferred in other times by such distinguished servants of G.o.d as St. Benedict, St.

Dominic, and St. Francis of a.s.sisi.

The Theatines, so called from Chieti (Theate) the diocese of Peter Caraffa, had their origin in a little confraternity founded by Gaetano di Tiene[4] a Venetian, who gathered around him a few disciples, all of them like himself zealous for the spiritual improvement of both clergy and people (1524). During a visit to Rome Gaetano succeeded in eliciting the sympathy of Peter Caraffa (then bishop of Theate and afterwards cardinal and Pope) and in inducing him to become the first superior of the community. The inst.i.tution was approved by Clement VII. in 1524. Its founders aimed at introducing a higher standard of spiritual life amongst both clergy and laity by means of preaching and by the establishment of charitable inst.i.tutions. The order spread rapidly in Italy, where it did much to save the people from the influence of Lutheranism, in Spain were it was a.s.sisted by Philip II., in France where Cardinal Mazarin acted as its patron, and in the foreign missions, especially in several parts of Asia, the Theatines won many souls to G.o.d.

The Regular Clerics of St. Paul, better known as the Barnabites from their connexion with the church of St. Barnabas at Milan, were founded by Antony Maria Zaccaria[5] of Cremona, Bartholomew Ferrari and Jacopo Morigia. Shocked by the low state of morals then prevalent in so many Italian cities, these holy men gathered around them a body of zealous young priests, who aimed at inducing the people by means of sermons and instructions to take advantage of the sacrament of Penance. The order was approved by Clement VII. in 1533, and received many important privileges from his successors. Its members worked in complete harmony with the secular clergy and in obedience to the commands of the bishops. They bound themselves not to seek or accept any preferment or dignity unless at the express direction of the Pope.

In Milan they were beloved by St. Charles Borromeo who availed himself freely of their services, and they were invited to Annecy by St.

Francis de Sales. Several houses of the Barnabites were established in Italy, France, and Austria. In addition to their work of preaching and instructing the people they established many flourishing colleges, and at the request of the Pope undertook charge of some of the foreign missions.

The founder of the Oblates was St. Charles Borromeo[6] (1538-84) who was created cardinal by his uncle Pius IV., at the age of twenty- three, and who during his comparatively short life did more for the reform of the Church and for the overthrow of Protestantism than any individual of his age. It was due mainly to his exertions that the Council of Trent was re-convoked, and to his prudent advice that it was carried to a successful conclusion. Once the decrees of the Council had received the approval of the Pope St. Charles spared no pains to see that they were put into execution not only in his own diocese of Milan but throughout the entire Church. For a long time personal government of his diocese was impossible as his presence in Rome was insisted upon by the Pope; but as soon as he could secure permission he hastened to Milan, where he repressed abuses with a stern hand, introduced regular diocesan and provincial synods, visited in person the most distant parts of the diocese, won back thousands who had gone over to heresy in the valleys of Switzerland, and defended vigorously the rights and the liberties of the Church against the Spanish representatives. In all his reforms he was supported loyally by the religious orders, more especially by the Jesuits and the Barnabites, with whom he maintained at all times the most friendly relations. At the same time he felt the need of a community of secular priests, who while remaining under the authority of the bishop would set an example of clerical perfection, and who would be ready at the request of the bishop to volunteer for the work that was deemed most pressing. he was particularly anxious that such a body should undertake the direction of the diocesan seminary, and should endeavour to send forth well educated and holy priests. With these objects in view he established the Oblates in 1578, and the community fully justified his highest expectations.

The Oratorians[7] were established by St. Philip Neri (1515-95) the reformer and one of the patrons of Rome. He was a native of Florence, who when still a young man turned his back upon a promising career in the world in order to devote himself entirely to the service of G.o.d.

Before his ordination he laboured for fifteen years visiting the sick in the hospitals, a.s.sisting the poorer pilgrims, and instructing the young. He formed a special confraternity, and gathered around him a body of disciples both cleric and lay. After his ordination they were accustomed to hold their conferences in a little room (/Oratorium/, Oratory) over the church of St. Girolmao. Here sermons and instructions were given on all kinds of subjects, particularly on the Sacred Scriptures, the writings of the Fathers, and the leading events in the history of the Church. The society was approved by Gregory XIII. (1575) under the t.i.tle of the Congregation of the Oratory. It was to be composed of secular priests living together under a rule, but bound by no special vows. St. Philip Neri was convinced that the style of preaching in vogue at the time was responsible in great measure for the decline of religion and morality. Being a man of sound education himself he insisted that his companions should devote themselves to some particular department of ecclesiastical knowledge, and should give the people the fruits of their study. Baronius, for example, the author of the celebrated /Annales Ecclesiastici/, is said to have preached for thirty years on the history of the Church. In this way St. Philip provided both for sound scholarship and useful instruction. Many branches of the Oratory were founded in Italy, Spain, Portugal, and in the Spanish and Portuguese colonies in South America.

Recognising the need for an improvement in the education and lives of the French clergy and mindful of the benefits conferred on Rome by the community of St. Philip Neri, the Abbe, afterwards Cardinal, Pierre de Berulle determined to found an Oratory in Paris.[8] The Paris Oratorians were a community of secular priests bound by no special vows, but living under a common rule with the object of fulfilling as perfectly as possible the obligations they had undertaken at their ordination. The project received the warm support of Cardinal Richelieu and was approved by Paul V. in 1613. At the time clerical education in Paris and throughout France was in a condition of almost hopeless confusion. The French Oratorians, devoted as they were themselves to study, determined to organise seminaries on the plan laid down by the Council of Trent, and to take charge of the administration of such inst.i.tutions. In philosophy the Oratory produced scholars such as Malebranche, in theology Thoma.s.sin and Morin, in Scripture Houbigant and Richard Simon, and in sacred eloquence such distinguished preachers as Lajeune and Ma.s.sillon. The Oratorians survived the stormy days of the Jansenist struggle though the peace of the community was disturbed at times by the action of a few of its members, but it went down before the wild onslaught of the Revolution. It was revived, however, by Pere Gratry in 1852.

The Brothers of Charity were founded by a Portuguese,[9] who having been converted by a sermon of St. John d'Avila, devoted himself to the relief of human suffering in every form. On account of his great charity and zeal for souls he received the surname, St. John of G.o.d.

He gathered around him a band of companions who a.s.sisted him in caring for the sick in the hospital he had founded at Granada. After his death in 1550 the work that he had begun was carried on by his disciples, whose const.i.tutions were approved by Pius V. in 1572. Soon through the generosity of Philip II. and of the Spanish n.o.bles hospitals were established in various cities of Spain, and placed under the control of the Brothers of St. John of G.o.d. They were invited by the Pope to open a house in Rome, and they went also to Paris on the invitation of the queen (1601). At the time of the French Revolution they had charge of forty hospitals, from all of which they were expelled. The founder was canonised in 1690, and named as patron of hospitals by Leo XIII. in 1898.

The Piarists or Patres Piarum Scholarum were founded by St. Joseph Calazansa[10] (1556-1648), who had been vicar-general of the diocese of Urgel in Spain, an office which he resigned in order to betake himself to Rome. Here he began to gather the poorer children for instruction, and as the teachers were unwilling to a.s.sist him unless they were given extra remuneration, he opened a free school in Rome in 1597. The school was taught by himself and two or three priests whom he had interested in the work. From these unpretentious beginnings sprang the society of the Fathers of the Pious Schools. The object of the society, which was composed of priests, was the education of the young both in primary and secondary schools. The society was approved by Paul V., and established finally as a recognised inst.i.tution by Gregory XV. (1621). It spread rapidly into Italy, Austria, and Poland.

Somewhat akin to the Piarists were the Fathers of Christian Doctrine, founded by Caesar de Bus for the purpose of educating the young. The society was composed of priests, and received the approval of Clement VIII. in 1597. Later on it united with the Somaschans, who had been established by St. Jerome Aemilian with a similar purpose, but on account of certain disputes that arose the two bodies were separated in 1647.

The Brothers of the Christian Schools were founded by John Baptist de la Salle[11] (1651-1719). The founder was a young priest of great ability, who had read a distinguished course in arts and theology before his ordination. Having been called upon to a.s.sist in conducting a free school opened at Rheims in 1679 he threw himself into the work with vigour, devoting nearly all his energies to the instruction of the teachers. These he used to gather around him after school hours to encourage them to their work, to suggest to them better methods of imparting knowledge and generally to correct any defects that he might have noticed during the course of his daily visits to the schools. In this way he brought together a body of young men interested in the education of the children of the poor, from which body were developed the Brothers of the Christian Schools. At first he intended that some of the congregation should be priests, but later on he changed his mind, and made it a rule that none of the Brothers should become priests, nor should any priest be accepted as a novice. For a long time the holy founder was engaged in an uphill struggle during which the very existence of the inst.i.tute was imperilled. Distrusted by some of the ecclesiastical authorities, attacked by enemies on all side, deserted by a few of his own most trusted disciples, a man of less zeal and determination would have abandoned the project in despair.

But de la Salle was not discouraged. He composed a const.i.tution for his followers, and in 1717 he held a general chapter, in which he secured the election of a superior-general. From this time the Inst.i.tute of Christian Brothers progressed by leaps and bounds. The holy founder of the society was a pioneer in the work of primary education. In teaching, in the grading of the pupils, and in constructing and furnishing the schools new methods were followed; more liberty was given in the selection of programmes to suit the districts in which schools were opened; normal schools were established to train the young teachers for their duties, and care was taken that religious and secular education should go forward hand in hand. The society spread rapidly in France, more especially after it had received the approval of Louis XV., and had been recognised as a religious congregation by Benedict XIII. (1725). During the Revolution the society was suppressed, and the Brothers of the Christian Schools suffered much rather than prove disloyal to the Pope. In 1803 the inst.i.tute was re-organised, and since that time houses have been opened in nearly every part of the world. John Baptist de la Salle was canonised by Leo XIII. in 1900.

The Congregation of the Priests of the Mission, better known as Lazarists from the priory of St. Lazare which they occupied in Paris, and as Vincentians from the name of their founder, St. Vincent de Paul, was established in 1624. St. Vincent was born at Pouy in Gascony in 1576, received his early education at a Franciscan school, and completed his theological studies at the University of Toulouse, where he was ordained in 1600. Four years later the ship on which he journeyed from Ma.r.s.eilles having been attacked by Barbary pirates, he was taken prisoner and brought to Tunis, where he was sold as a slave.

He succeeded in making his escape from captivity (1607) by converting his master, a Frenchman who had deserted his country and his religion.

He went to Rome, from which he was despatched on a mission to the French Court, and was appointed almoner to queen Margaret of Valois.

Later on he became tutor to the family of the Count de Gondi, the master of the French galleys. During his stay there St. Vincent found time to preach to the peasants on the estate of his employer, and to visit the prisoners condemned to the galleys. The splendid results of his labours among these cla.s.ses bore such striking testimony to the success of his missions that St. Vincent was induced to found a congregation of clergymen for this special work. Something of this kind was required urgently in France at this period. The absence of seminaries and the want of any properly organised system of clerical education had produced their natural consequences on the clergy. In the country districts particularly, the priests had neither the knowledge nor the training that would enable them to discharge their sacred functions. From this it followed that the people were not instructed, and the sacraments were neglected.

By opening a house in Paris in 1624 St. Vincent took the first practical step towards the foundation of a religious congregation, that was destined to renew and to strengthen religion in France. Later on the society received the sanction of the Archbishop of Paris,[12]

and of Louis XIII., and finally it was approved by Urban VIII. in the Bull, /Salvatoris Nostri/, dated 12th January 1632. In the same year St. Vincent took possession of the priory of St. Lazare placed at his disposal by the canons regular of St. Victor. The Congregation of the Mission was to be a congregation of secular clergymen, bound by simple religious vows. Its princ.i.p.al work, besides the sanctification of its own members, was to give missions to the poor particularly in country districts, and to promote a high standard of clerical life. The bishops of France were delighted with the programme of the new congregation. Invitations poured in from all sides on the disciples of St. Vincent asking them to undertake missions, and wherever they went their labours were attended with success. As a rule St. Vincent established a confraternity of charity in the parishes that he visited to help the poor and above all to look after the homeless orphans.[13]

It was not long until he discovered that, however successful his missions might be, they could effect little permanent good unless the priests in charge of the parishes were determined to continue the work that had been begun, and to reap the harvest which the missioners had planted. At that time there were no seminaries in France, so that candidates for the priesthood were ordained on the completion of their university course without any special training for their sacred office. At the request of some of the bishops St. Vincent determined to give retreats to those who were preparing for Holy Orders. At first these retreats lasted only ten days, but they were productive of such splendid results that they were extended to several months. Finally they led to the establishment of clerical seminaries, of which inst.i.tutions St. Vincent and his a.s.sociates took charge in several of the dioceses of France. Before his death they had control of eleven French seminaries; and at the time of the Revolution fully one-third of the diocesan seminaries were in the hands of his disciples.[14] By means of retreats for the clergy, and spiritual conferences organised for their improvement St. Vincent kept in close touch with those whom he had trained, and afforded them an opportunity of renewing their fervour and completing their education.