Page:Catholic Encyclopedia, volume 14.djvu/152

 SODALITY

128

SODALITY

Spiritual Treasures"; Migne, " Dictionnaire des Confreries".)

III. — The Sodality of the Blessed Virgin Mary was founded in 1563 at Rome in the Roman College of the Society of Jesus. The actual founder was John Leunis (Lat. Leonius or Leonis), b. at Liege, Belgium; received into the Society of Jesus by St. Ignatius on 13 Jan., 1556; and died at Turin, 19 Nov., 1584, the year in which his Roman Sodality was erected into an archsodahty by the Bull, " Omnipotentis Dei", of Gregory XIII. Leunis distinguished himself in the last years of his life by heroic charity towards the sick. In the afternoon, when school was over, and especially on Sundays and feast days, Leunis gathered together, while teacher of grammar at the Roman College, the most zealous of his pupils for prayer and pious exer- cises, especially for devotions in honour of the Blessed Virgin. Pupils of other classes soon joined the com- pany and in this way a foundation was laid for a school of devotion and virtue, the Marian Sodali- ties. As in the following year the members num- bered already seventy, the first rules were drawn up. The sodality was placed under the special protection of the Blessed Virgin, and the object was declared to be personal perfection in virtue and study, as well as works of charity and zeal for souls. The members generally met on Sundays and feast days, and the meetings were conducted by a Jesuit Father, who de- livered an address. The council was chosen from the members, and aided the director in the administration by counsel and other help.

In 1569 a division of the sodality in the Roman College became necessary on account of the large number of members. The older pupils, those over eighteen years of age, formed a sodaUty for them- selves, while the younger were formed into another. Soon there were three sodalities in the Roman College. The meetings of the sodahty composed of the older pupils were held regularly in the college church, which bore the title of the Annunciation. From this church the sodality received the title of Primary Sodality (PTima-Primaria) of the Annunciation. This title was given in the Bull, "Omnipotentis Dei", of 5 Dec, 1584, issued by Gregory XIII. At the same time the pope gave the general of the order in this BuU the power to receive as members of the the Primary SodaUty {Prima-Primaria) not only pupils of the college, but also other persons, and also the power to erect simi- lar sodalities in the colleges and churches of the society, which were to be connected with the Primary Sodality and to share in its indulgences and privileges. Before this sodalities had also been formed in France, Germany, the Netherlands, Spain, and elsewhere. These societies did much good among students and the laity, were a protection against the new erroneous teaching, and strengthened loyal Cathohcs in their faith.

The permission to erect more than one sodality in each college was granted by Sixtus V and powers for Jesuit residences were added by Clement VIII and Gregory XV. The latter, moreover, declared explicitly that the sodalities of the Blessed Virgin were not to be placed under the control of the regulations for confra- ternities contained in the Bull of Clement VIII, " Qu;c- cunque". Lastly, Benedict XIV confirmed all earlier indulgences and privileges, and added to these in the Golden Bull (27 Sept., 1748), which is, in a certain sense, the crowning glory of the sodalities. "It is almost incredible", says Benedict XIV, "what re- sults have sprung from this pious and praiseworthy institution for the faitliful of all classes". Finally, by a Brief of 8 Sept., 1751, he granted the Jesuit general authority to unite with the Roman main so- dality other sodalities of either sc^x that had been canonically erected in the Jesuit churches. These sodalities were to share in all the indulgences and privileges of the Prima-Primaria. jVfter the sup-

pression of the Jesuits in 1773 the sodalities were kept in e.xistence by the sohcitude of the pope and the efforts of zealous priests. The Society of Jesus was re-estabUshed in 1814, and Leo XII restored to the Jesuit general his old rights and privileges as re- gards the Sodalities of the Blessed Virgin by a Brief of 17 May, 1824. In addition, by a Rescript of March, 1825, addressed to the Jesuit general, the same pope granted the right to unite all sodalities to the Roman archsodahty, even if they existed outside of Jesuit houses, and to share with these subsidiary sodalities all its indulgences and privileges. Leo XIII further granted to the general of the Jesuits the au- thority even to erect canonically such sodahties every- where, with the permission or consent of the diocesan bishops. He also declared all sodahties of every kind independent and exempted from the regulations of the Constitution, "Quaecunque", of Clement VIII.

Leo XIII also granted other favours to the sodah- ties of the Blessed Virgin, which he called "excellent schools of Christian piety and the surest protection of youthful innocence". Finally, Pius X not only gave the sodalities the highest praise, but also granted them new privileges and indulgences, and confirmed the new summary of indulgences on 21 July, 1910. On 8 Dec. of the same year the general of the Society of Jesus approved new general rules for the sodahties under Jesuit direction. These rules were intended to serve as a model for all other Sodalities of the Blessed Virgin; they give the clearest statement as to the nature and purpose, organization and working of all such bodies. These sodalities aim at making genuine Christians of then- members by a profound devotion to, and childUke love of, the Blessed Virgin; the mem- bers are not merely to strive to perfect themselves, but are also, as far as their social position permits, to seek the salvation and perfection of others and to de- fend the Church of Jesus Christ against the attacks of godless men (cf. tit. I, reg. 1). The entire tendency of the sodahties and the comicils (which are selected from the sodality), the regular meetings and lectures, the careful control and supervision of all members, in addition to all the various exercises and works pre- scribed or advised, and the constant close personal intercourse of the members with the director, serve to make the members noble, moral human beings, who, with the aid of the Blessed Virgin, lead others to Christ. In general the spirit and occupation of the members is not to be a vaguely enthusiastic piety and asceticism, but a sober, genuinely Cathohc devo- tion and a joyous, zealous effectiveness for good in the sphere in which each member moves. Conse- quently, in sepiirate sections the members should have all possible opportunity to develop all the capa- j bihties of mind and heart, in order to attain as com- pletely as possible the high aim of the society (cf. Reg., 12-14). The history of the sodahties of the Blessed Virgin gives clear proof of their great and beneficial influence in all epochs of their existence. These beneficial results have been recognized by both State and Church. The enemies of Christianity and of the Church have also shown their recognition of these results by their particular hatred and persecu- tion of sodalities.

The sodalities developed rapidly even at the very beginning. After thu-teen years of existence they in- cluded 30,000 members. "Wherever the Society of Jesus went to establish colleges or missions, a sodahty of the Blessed Virgin was soon erected in that place. In all the larger cities of Europe where the Jesuits established themselves firmly, they founded not merely one, but as many as seven or even twenty different so- dalities. During the period that the sodalities were connected with the houses and churches of the Jesuits the membership rose to many hundred tho\isands. The number increased wlien, from 1751, married women and girls were admitted. After the restora-