History of the Catholic Church from the Renaissance to the French Revolution Volume I Part 13

It was fortunate for France that G.o.d had raised up a man so prudent and zealous as St. Vincent to be a guide to both priests and people during the difficult times through which the country was then pa.s.sing.

From without, danger threatened the Church on the side of the Huguenot heretics, and from within, Jansenism and Gallicanism bade fair to captivate the sympathy of both clergy and people. At first St. Vincent was on friendly terms with the Abbot de St. Cyran, the leader of the Jansenists in France, but once he realised the dangerous nature of his opinions and the errors contained in such publications as the /Augustus/ of Jansen and the /Frequent Communion/ of Arnauld he threw himself vigorously into the campaign against Jansenism. At court, in his conferences with bishops and priests, in university circles, and in the seminaries he exposed the insidious character of its tenets. At Rome he urged the authorities to have recourse to stern measures, and in France he strove hard to procure acceptance of the Roman decisions.

And yet in all his work against the Jansenists there was nothing of the bitterness of the controversialist. He could strike hard when he wished, but he never forgot that charity is a much more effective weapon than violence. In his own person he set the example of complete submission to the authority of the Pope, and enjoined such submission on his successors. St. Vincent died in 1660. His loss was mourned not merely by his own spiritual children, the Congregation of the Mission and the Sisters of Charity, but by the poor of Paris and of France to whom he was a generous benefactor, as well as by the bishops and clergy to whom he had been a friend and a guide. To his influence more than to any other cause is due the preservation of France to the Church in the seventeenth century.

But the work of the Congregation of the Mission was not confined to France. Its disciples spread into Italy, Spain, Portugal, Poland, Ireland, and England. They went as missionaries to Northern Africa to labour among the Barbary pirates by whom St. Vincent had been captured, to Madagascar, to some of the Portuguese colonies in the East, to China, and to the territories of the Sultan. At the Revolution most of their houses in France were destroyed, and many of the Vincentians suffered martyrdom. When the worst storms, however, had pa.s.sed the congregation was re-established in France, and its members laboured earnestly in the spirit of its holy founder to recover much of what had been lost.

The founder of the Sulpicians was Jean Jacques Olier[15] (1608-57) the friend and disciple of St. Vincent de Paul. Impressed with the importance of securing a good education and training for the clergy, he and a couple of companions retired to a house in Vaugirard (1641), where they were joined by a few seminarists, who desired to place themselves under his direction. Later on he was offered the parish of St. Sulpice, then one of the worst parishes in Paris from the point of view of religion and morality. The little community of priests working under the rules compiled by Olier for their guidance soon changed completely the face of the entire district. House to house visitations were introduced; sermons suitable to the needs of the people were given; catechism cla.s.ses were established, and in a very short time St. Sulpice became the model parish of the capital.

In 1642 a little seminary was opened and rules were drawn up for the direction of the students, most of whom attended the theological lectures at the Sorbonne. Priests and students formed one community, and as far as possible followed the same daily routine. During their free time the students a.s.sisted in the work of the parish by visiting the sick and taking charge of cla.s.ses for catechism. At first Olier had no intention of founding seminaries throughout France. His aim was rather to make St. Sulpice a national seminary, from which young priests might go forth properly equipped, and qualified to found diocesan inst.i.tutions on similar lines if their superiors favoured such an undertaking. But yielding to the earnest solicitations of several of the bishops he opened seminaries in several parts of France, and entrusted their administration to members of his own community. The first of these was founded at Nantes in 1648. During the lifetime of the founder a few of the Sulpicians were despatched to Canada, where they established themselves at Montreal, and laboured zealously for the conversion of the natives. Like St. Vincent, the founder of the Sulpicians worked incessantly against Jansenism, and impressed upon his followers the duty of prompt obedience to the bishops and to the Pope, lessons which they seem never to have forgotten. The Sulpicians according to their const.i.tution are a community of secular priests bound by no special religious vows.

The religious order, however, that did most to stem the advancing tide of heresy and to raise the drooping spirits of the Catholic body during the saddest days of the sixteenth century was undoubtedly the Society of Jesus, founded by St. Ignatius of Loyola.[16] By birth St.

Ignatius was a Spaniard, and by profession he was a soldier. Having been wounded at the siege of Pampeluna in 1521 he turned his mind during the period of his convalescence to the study of spiritual books, more particularly the Lives of the Saints. As he read of the struggles some of these men had sustained and of the victories they had achieved he realised that martial fame was but a shadow in comparison with the glory of the saints, and he determined to desert the army of Spain to enrol himself among the servants of Christ. With the overthrow of the Moorish kingdom of Granada fresh in his mind, it is not strange that he should have dreamt of the still greater triumph that might be secured by attacking the Mahomedans in the very seat of their power, and by inducing them to abandon the law of the Prophet for the Gospel of the Christians. With the intention of preparing himself for this work he bade good-bye to his friends and the a.s.sociations of his youth, and betook himself to a lonely retreat at Manresa near Montserrat, where he gave himself up to meditation and prayer under the direction of a Benedictine monk. The result of his stay at Manresa and of his communings with G.o.d are to be seen in the /Spiritual Exercises of St. Ignatius/, a work which in the hands of his disciples has done wonders for the conversion and perfection of souls, and which in the opinion of those competent to judge has no serious rivals except the Bible and the Imitation of Christ. From Manresa he journeyed to the Holy Land to visit its sacred shrines, and to labour for the conversion of the Infidel conquerors, but having found it impossible to undertake this work at the time he returned to Europe.

Realising that his defective education was a serious obstacle to the establishment of the religious order that he contemplated, he went to work with a will to acquire the rudiments of grammar. When this had been accomplished successfully he pursued his higher studies at Alcala, Salamanca, and Paris, where he graduated as a doctor in 1534.

But while earnest in the pursuit of knowledge he never forgot that knowledge was but a means of preparing himself for the accomplishment of the mission to which G.o.d had called him. While at Paris he gathered around him a group of students, Francis Xavier, Lainez, Salmeron, Bodadilla, Rodriguez and Faber, with which body Lejay, Codure and Broet were a.s.sociated at a later period. On the feast of the a.s.sumption (1534) Ignatius and his companions wended their way to the summit of Montmartre overlooking the city of Paris, where having received Holy Communion they pledged themselves to labour in the Holy Land. Having discovered that this project was almost impossible they determined to place themselves at the disposal of the Pope. In Rome Ignatius explained the objects and rules of the proposed society to Paul III. and his advisers. In September 1540 the approval of the Pope was obtained though with certain restrictions, which were abolished in 1543, and in the following year Ignatius was elected first general of the Society of Jesus.

St. Ignatius had the greatest respect for the older religious orders, the Benedictines, the Dominicans, and the Franciscans, to all of which he was deeply indebted; but he believed that the new conditions under which his followers would be called upon to do battle for Christ necessitated new rules and a new const.i.tution. The Society of Jesus was not to be a contemplative order seeking only the salvation of its own members. Its energies were not to be confined to any particular channel. No extraordinary fasts or austerities were imposed, nor was the solemn chanting of the office or the use of a particular dress insisted upon. The society was to work "for the greater glory of G.o.d"

in whatever way the circ.u.mstances demanded. On one thing only did St.

Ignatius lay peculiar emphasis, and that was the absolute necessity of obedience to superiors in all things lawful, and above all of obedience to the Pope. The wisdom of this injunction is evident enough at all times, but particularly in an age when religious authority, even that of the successor of St. Peter, was being called in question by so many. Members of the society were forbidden to seek or accept any ecclesiastical dignities or preferments.

The const.i.tution[17] of the Society of Jesus was not drawn up with undue haste. St. Ignatius laid down rules for his followers, but it was only when the value of these regulations had been tested by practice that he embodied them in the const.i.tution, endorsed by the first general congregation held in 1558. According to the const.i.tution complete administrative authority is vested in the general, who is elected by a general congregation, and holds office for life. He is a.s.sisted by a council consisting of a representative from each province. The provincials, rectors of colleges, heads of professed houses, and masters of notices are appointed by the general, usually, however, only for a definite number of years, while all minor officials are appointed by the provincial. The novitiate lasts for two years during which time candidates for admission to the order are engaged almost entirely in prayer, meditation, and spiritual reading.

When the novitiate has been completed the scholasticate begins.

Students are obliged to read a course in arts and philosophy and to teach in some of the colleges of the society, after which they proceed to the study of theology. When the theological course has been ended they are admitted as coadjutors or professed members according to their ability and conduct. Between these two bodies, the coadjutors and the professed, there is very little difference, except that the professed in addition to the ordinary vows pledge themselves to go wherever the Pope may send them, and besides, it is from this body as a rule that the higher officials of the order are selected. Lay brothers are also attached to the society.

When the Society of Jesus was founded, Protestantism had already made great strides in Northern Europe, and though the Latin countries were not then affected no man could foresee what change a decade of years might bring. St. Ignatius adopted the best precautions against the spread of heresy. While he himself remained in Rome engaged in organising the members of his society and in establishing colleges and charitable inst.i.tutions, he sent his followers to all parts of Italy.

Bishops availed themselves freely of their services as preachers and teachers. Colleges were opened in Venice, Naples, Bologna, Florence, and in many other leading cities. St. Charles Borromeo became the patron and defender of the society in Milan. Everywhere the labours of the Jesuits led to a great religious revival, while by means of their colleges they strengthened the faith of the rising generation. In Spain, too, the home of St. Ignatius the Jesuits received a friendly welcome. Their colleges were crowded with students, as were their churches with the faithful. Difficulties, indeed, arose owing to the tendency of some of the Spanish Jesuits to have none but Spanish superiors, but with a little prudence these difficulties were overcome in 1593. Most of the best known writers on ecclesiastical subjects, Vasquez, Suarez, De Lugo, and Ripalda on Dogmatic Theology, Sanchez on Moral Theology, and Maldonatus and Pereira on Scripture belonged to the Spanish province.

In France the society met with serious difficulties at first. Hatred of Spain and of everything that savoured of Spanish origin, dislike of what was considered the excessive loyalty of the society to the Pope, and jealousy on the part of the University of Paris were the princ.i.p.al obstacles that were to be overcome. But notwithstanding these the Jesuits found a home in Paris, where they opened the College de Clermont (Louis-le-Grand), and they founded similar colleges in several of the leading cities of France. In the struggle against the Calvinists they were of great a.s.sistance to the Catholic body. The progress of their numerous colleges and the influence which they acquired over the young men roused the fierce opposition of the University, but being befriended by the court, where they were retained as royal confessors, the Jesuits were enabled to 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 a.s.sociation of pious ladies formed by Angela de' Merici[19]

(Angela of Brescia) in 1537. At first the aim of the a.s.sociation 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 circ.u.mstances. 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 G.o.d 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 G.o.d 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 t.i.tle 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 const.i.tution 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 inst.i.tute, 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 princ.i.p.al 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 pet.i.tion 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 Inst.i.tute 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.

[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'Inst.i.tut 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] /Const.i.tutiones 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.

[24] Salome, /Mother Mary Ward, a Foundress of the 17th Century/, 1901.

(d) The Thirty Years' War.