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and Jerome Kajsiewicz, and approved by the Holy See, 1902. Bogdan Janski, b. at Ciechanowiec, Poland, 1807, was sent by the Pohsh Administration to complete his studies at Paris, where he lost the faith and joined the Saint-Simonists. He assisted the Pohsh exiles who fled to Paris after their insur- rection of 1830, and, gradually percei\'ing the fallacy of Saint-Simonisni, he again embraced the Faith. Realizing that the great need of his eountrj-men was the CathoUc Church, he with the poet Mickiewicz laboured zealously among the exiles, strengthening the weak and winning back the apostate. Among the latter were Peter Semenenko and Jerome Kajsiewicz, who wished to enter the priesthood. When Janski confided to them his plan for a reUgious community, they joined him, and Semenenko became the chief founder and organizer.

Peter Semenenko, son of a schismatic father who abandoned the faith while at the Russian Court, and of a Protestant mother, was bom in Russian Poland, 1814, baptized by a Catholic priest (probably for want of a scliismatic) and so strongly desired to receive Holy Communion in the Catholic Church that he was secretly instructed by the Fathers of the Mission and when eleven received the Sacrament. For this he was harshly treated by his relatives. He graduated from the gj-mnasium at Koze, 1829, and entered the University of Vilna. Imperfectly grounded in rehgion, and left without spiritual guidance, he finally lost his faith and became an avowed inhdel. He joined the Polish Insurrection and after the defeat of the insurgents sought refuge in Paris, where in both Polish and French he agitated against every legitimate authority by speech and writing. An order for his arrest was issued, but before its execution Semenenko, through the salu- tary influence of Janski, had renounced his revolu- tionary principles, and the warrant was withdrawn.

Jerome Kajsiewicz, born at Slowiki, Poland, 1812, entered the gjinnasium, 1827, and the University of Cracow, 1829, and soon joined the Pohsh Insur- rection. He had ceased to practice his faith through godless education and perverse companionship. In an engagement with the Russians he was surrounded by the enemy's forces and seriously wounded. Before losing consciousness he promised, if freed from this imminent danger, to consecrate himself to the service of God for life. In a semi-conscious condition he was brought into the Russian camp and thrown on the snow with other prisoners. Rescued by a Polish detachment, he was placed in a hcspital and, when he had sufficiently recovered his strength, journeyed to France, where he joined the Carbonari at Be- sangon. He soon saw the impiety of the secret societies with which he was associated, and with- drew from them. At Paris he met Mickiewicz, Janski, and Semenenko, through whose influence he returned to the Church.

Under the direction of Jaiiski a rehgious commu- nity was formed by Semenenko, Kajsiewicz, and two other associates at Paris in 1836. Semenenko and Kajsiewicz continued their studies and were prefects of discipline at the College of St. Stanislaus. They subsequently adopted the disciplinary system of that institution. They went to Rome (1837) intending to complete their theological studies at the Prop- aganda, where Count Zamojaiski had obtained from Gregory XVI several free scholarships for Polish students, but, being Russian exiles without pass- ports and other necessary papers, they were not admitted. Father Suszynski, S.J., collected a small sum of money for them and they lived for a month on twenty cents a day. Admitted as prefects in an orphan asylum, they were enabled to continue their studies for the priesthood and upon the arrival of two other companions (1838) led a community life of extreme poverty, having no personal income.

Ja6aki, who had continued his apostohe work in Paris, came to Rome in 1840 and being in dehcate health, worn out with labours, privations and hardships, died after six months. He had remained a layman.

When ready for Holy orders, Semenenko and Kaj- siewicz were accused of being political agents and were denied ordination. Unwilhng to join the Dio- cese of Rome to procure their "titulus ordinationis", as this would preclude the formation of their new Congregation, they were assisted by Count Mont- alembert, who prevailed on the Archbishop of Paris to confer Holy orders on them but exempt them from service in his diocese.

On Holy Saturday, 1842, Semenenko was unan- imously chosen Superior and on Easter Sunday celebrated Mass in the Catacombs of Saint Sebas- tian, where, at the suggestion of Cardinal Micara, he and his six companions made their vows for five years. The name "Congregation of the Resurrec- tion of Our Lord Jesus Christ " was suggested by the feast of the day. Their intention was to live accord- ing to the rule of some religious order already ap- proved by the Church; but during an audience on 28 December, 1847, Pius IX ad\-ised them to for- mulate entirely new constitutions, as he knew of no reUgious rule suitable to their special aim. These were compiled by Father Semenenko and ap- proved by the Holy See in 1902.

The habit adopted is that of the secular clergy with the addition of a black woollen girdle. No special mortifications are prescribed, save a fast on the \'igLls of the feasts of the Immaculate Conception, Seven Dolours, and Assumption of the Blessed Virgin Marj'. A postulate of six months is followed by a no\'itiate of one year; at the end of the third year of an alumnate of six years' duration, clerical students are admitted to perpetual vows, while lay brothers take their final vows six years after the noWtiate. The members of this congregation may belong to the Latin or the Greek Rite. The mother- house is at Rome, where reside the superior-general and his council. The superior-general, his council, and the procurator-general are elected by the General Chapter for a term of six years. These officials, the ex-superiors general, and two delegates, chosen by the Fathers of certain districts defined for this purpose, constitute the Chapter. Superiors, ap- pointed by the general and his council for a term of three years, and the general may hold office for two consecutive terms; a tliird term requires a dispen- sation from the Holy See. Canonically established houses consist of at least six priests; missions where less than six reside are held by the papal indult and are subject to some house. The Congregation devotes itself to work in parishes and missions, held by them under the same conditions as by the secular clergy, and to the education of youth in colleges and seminaries. Both Fathers Semenenko and Kaj- siewicz died as superiors general; the former in Paris, 1886; the latter in Rome, 1873.

HEiMBrcHER. Die Orden u. Kongreg. der kathol. Kirche, III (Paderborn. 1908), 351. J. ScHWEITZER.

Rotable. See Altak, sub-title Altar-Screen.

Rethel, Alfred, b. at Aachen, 1816; d. at Diisseldorf, 1859. He combined in a brilliant and forcible manner the idealism of the Romantics and Italians, the realism of Durer, a sense of the monu- mental and strict adherence to nature. He might have been the greatest of German painters, but ill health crippled his enprg>'. Recommended to Schadow by his teacher Bastine. his first oil-paint- ing was exhibited at Dusseldorf in 1832; it repre- sents St. Boniface, as do two other large canvasses and several sketches, which recall the realistic, power- ful style of Lessing. The sketches of the "Battle of Sempach" and the "Death of Arnold von Winkel-