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 URSULA

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URSULINES

For the inscription of Clematius, often published and com- mentated, see Kbaus, Die Christliche Inschriften der Rheintande, I (1890). 143-47. The Latin accounts of the Eleven Thousand Virgins, with mention of all editions, have been catalogued by the Bollandists in Bibliotheca hagiographica lalina, no. 8426-51. yee also Krombach, 5. Ursula vindicate (Cologne, 1847), a large but uncritical compilation: Rettberg, Kirchengeschichle Deutsch- lands. I (1846), III, 23; Schabe, Die Sage uon der heiligen Ursula (Hanover, 1854). an essay in which the exegesis is unfortunately mythological; de Bdck in Acta SS.. Oct. Ill, 73-303; Friedrich. Kirchengeschichle Deutschlands, I (1867), 141-66; Kunke.nberq in Jahrhiicher des Vereins von Alterthumsfreunden im tiheinland, LXXXVIII (1889), 79-95; LXXXIX (1890), 105-34; XCIII (1892), 130-79; Duntzer, ibidem (1890), 1.50-63: Delpy, Die Legende von der heiligen Ursulain der Kolntr 1/'. ', '. r',,Iogne, W01);TOVT, Legend o/ Si. Ursula in Hi.-il.. w l.\ mem- bers of Owens College. Manchester (I ' I '" . 17-56;

Main, L' inscription de Clematius in Melnn<!. r !-d hihrf (Paris, 1902), 51-64; HAncK, Kirchengeschichle Drulsrhtiuuis. 1 (1887). 24-25 (3rd-4th ed., 1904). 25; Reise, Die Inschrijt des Clematius in Bonner Jahrbilcher, CXVIII (1909), 236^5; Ziluken, ibid., CXIX (1910) 108-09; cf. Analecta bollandiana, X, 476; XVI,

97-99; xxii, 109-11; xxiii, 351-55; xxx. 339; 362-63. Albert Poncelet.

Ursula of the Blessed Virgin, Society op the SiSTER.s OF St., religious congregtxtion of women founded in 1606 at Dole (then a Spanish possession), France, by the Venerable Anne de Xainctonge (1587- 1612). Its aim is twofold: the sanctification of its members by the observance of the vows of religion (simple and perpetual), and the salvation and sancti- fication of their neighbours. The latter is specially attained by teaching, as well as by works of mercy, spiritual and corporal. At a time when the education of girls was more than neglected. Mademoiselle de Xainctonge, amid extraordinary trials, reahzed her in- spired thought to do for girls what St. Ignatius had done for boys. This idea was then an unusual one. Anne de Xainctonge may be- called a pioneer in the education of girls. The classes opened at Dole, on 16 June, 1606, were public, without distinction of rich or poor, and absolutely free. From Dole, the insti- tute spread rapidly to France, Switzerland, and Ger- many. With the Church it suffered persecution, but on being driven from one country, the Ursules found children and freedom of teaching in another. During the French Revolution, their houses were closed and the rehgious comjjelled to return to the world; as soon as peace was restored, however, they resumed their former life. Mother de Vers reopened the convent at Dole, and Mother Roland de Bussy (formerly of Dole) upon the advice of Father de Cloriviere, S.J., and with the blessing of Pius VII (then a prisoner at Fon- tainebleau), founded a new house at Tours (1814). A number of new foundations were made from Tours, until, through the anti-religious laws of 1901, the nuns were expelled and their property confiscated. The mother-house of Tours was transferred to Haverloo- lez-Bruges (Belgium). Foundations were successively made: in New York, 1901 (branch house. Providence, Rhode Island, 1911); Rome, 1904; Sluis (Holland), 1911. Besides in Belgium, Italy, and the United States of North America, the sisters are now carrying on their work in Switzerland, Germany, and Eng- land.

The society was formally approved by a Brief of In- nocent X (1048), which was confirmed by Innocent XI ( 1678). The Constitutions are those of St. Ignat ius as far as they apply to women; the first draft was Ix-gun by Mother de Xainctonge aided by Father Guyon, S.J., rector of the college at Dole, but was finisheil only in 1623, after her death. The.se Constitutions were observed until the Revolution, but when the various houses re-opened, the bishops of the differ- ent dioceses modified them according to their own views. In 1898, upon request of the religious of Tours, the original Const itutions, revised conformably to the new regulalimis of the Church for religious orders, were (lefiMitivcly ai)proved by Leo XIII, and their branch erected ;ts a generalate. In 1902 the words, "Of the Bl('s.sed Virgin", were added to the title to distinguish the non-cloistered daughters of

Anne de Xainctonge from the cloistered daughters of St. Angela.

The system of teaching employed by the order is similar to that of the Jesuits; the plan of studies con- forms to the requirements of the Board of Education in each country.

Mother Hel^ne jM.irie.

Ursulines, The. — A religious order founded by St. Angela de Merici for the .sole purpose of educating yoimg girls. It was the first teaching order of women established in the Church, and up to the present date has adhered strictly to the work of its institute. Though convinced of her divinely ap- pointed mission to lay the foundations of an educa- tional order, Angela for seventeen years could do no more than direct a number of young women who were known as "The Company of St. Ursula" but who continued to live in the midst of their own families, meeting at stated times for conferences and devo- tional exercises. The many difficulties that hindered the formation of the new institute gave way at last, and in 1535 twelve members were gathered together in a community with episcopal approbation, and with St. Angela de Merici as superioress. The move- ment was taken up with great enthusiasm and spread rapidly throughout Italy, Germany, and France. Within a few years the comjjany numbered many houses, each independent. Constitutions suited to the special work of the institute were devel- oped and completed shortly before the death of the foundress in 1540. In 1544 the first approbation was received from Paul III, and the Rule of St. Augustine adopted. Many important details were left unsettled at this time, and, as a result, several congre- gations developed, all calling themselves Ursulines but differing widely in dress and customs. The largest and most influentialof these were the Congregation of Paris and the Congregation of Bordeaux. In 1.572 St. Charles Borromeo, Cardinal Archbishop of Milan, obtained for the new congregation the status of a monastic order with enclosure. In some of the older European con- vents, in Canada and Cuba, strict enclosure is still ob- served; in other sections, though nowhere entirely abolished, the enclosure has been modified to meet local conditions. A Bull of final approbation was given in 1618 by Paul V.

In the early part of the seventeenth century an appeal was made from Canada for bands of religious women to undertake the arduous task of training the Indian girls to Christian habits of life. It met with an instant and generous response. In 1639 Madame de la Peltrie, a French widow of comfort- able means, offered herself and all that she had to found a mission in Canada. In May of that year she sailed from Dieppe accompanied by three Ursulines and three hospital sisters. At Quebec the latter founded a Hotel-Dieu, the former, the first Ursuline convent on the western continent. The superioress of the new foundation was Mother Marie de I'ln- carnation Guyard, whose heroic virtues won from the Holy See the title of venerable in the year 1877, and the process of whose canonization is about to be presented. The earliest establishment of the Ursulines in the United States also owes its origin to French initiative. In 1727 Mother Marie Tranche- pain, with ten companions, embarked from L'Orient to found their convent at New Orleans. After years of struggle a firm foothold was secured, and the Ursulines still flourish in the city of their original foundation. A notable feature of Ursuline labours in the United States may be found in the history of the Rocky Mountain missions where for years they have laboured for the Indians, and liave estal)lished ten flourishing centres. From these western foundations have sprung two branches in Alaska.