The origin of the teaching brotherhood

Front matter

s,

THE ORIGIN

== of the

PART II Brotherhoods Originating in France

3. — 1709. Brothers of St. Anthony 43

7. — 1817. Brothers of Christian Doctrine of Nancy 72

8. — 1820. Brothers of Holy Cross 72

9. — 1820. Brothers of the Cross of Jesus 76

10. — 1821. Brothers of the Sacred Heart 76

11. — 1821. Brothers of Christian Doctrine of Strasburg 79

12. — 1824. Brothers of St. Joseph of Amiens 79

13. — 1824. Brothers of the Holy Family 80

14. — 1839. Brothers of St. Viator 81

15. — 1842. Brothers of Mercy 84

16. -1858. Brothers of the Holy Union 84

PART III The Communities of Ireland, Belgium and Holland

1. -1802. Christian Brothers of Ireland 85

2. — 1808. Patrician Brothers 91

3. — 1818. Franciscan Brothers 92

4. — 1826. Presentation Brothers 93

5. -1839. Xaverian Brothers ' 94

6. -1844. Brothers of Tilburg 97

7. — 1849. Brothers of St. Aloysius 97

PART IV Teaching Communities in Missionary Countries

1. Brothers of Our Lady of the Annunciation, (Africa).

2. Brothers of St. Joseph, (India).

3. The Catechists of Anduc, (West Cochin-China).

4. The Teaching Brothers of Our Lady, (China).

5. Brothers of St. Joseph, (Ceylon).

6. The native Brothers of St. Joseph, (French Congo) 98

CONTENTS

PART V Brotherhoods Incidentally Engaged in Teaching

Page

1—1807. Brothers of Charity, (Belgium).

2. — 1830. Brothers of Our Lady of Lourdes, (Holland).

3. — 1835. Brothers of St. Joseph, (Oullins, France).

4. — 1839. Brothers of St. Francis of Assisi, (France).

5. — 1840. Brothers of the Immaculate Conception and St. Vincent de

Paul, (Holland).

6. — 1845. Brothers of St. Vincent de Paul, (France).

7. — 1850. Brothers of St. Francis Regis, (France).

8. — 1851. Brothers of Our Lady of Seven Dolors, (Holland).

9. — 1855. Brothers of the Holy Infancy and Youth of Jesus, (U. S.).

10.— 1864. Brothers of St. Joseph, (Germany) 99

Conclusion 100

Bibliography 102

INTRODUCTION

By the term Teaching Brotherhood as herein employed, is understood a reUgious body of men, either lay, or partly clerical and lay, and who, first, ordinarily take the simple vows of religion; secondly, are designated by the name of Brother; and thirdly, assume as special object the education of youth.

The writer has endeavored to present a detailed account of the origin of the different ''Teaching Brotherhoods" as they appear in the History of the Church. He has, wherever possible, tried to trace the foundation from the earUest conception in the mind of the founder, and to follow this idea in its development and final realization. Above all, his endeavor has been to discover any relations or connections existing between the communities, especially in regard to the origin of their respective rules and constitutions.

These Brotherhoods appear for the first time during the latter part of the 14th century, at a time too, when their existence is absolutely needed. The Church, it is true, has always exercised the greatest solicitude for the education of youth, which fact is clearly evident in her repeated promulgation of decrees of different councils and synodal enactments relative to this phase of her mission. Her efforts too, in this respect, have been nobly and generously seconded everywhere and at all times by the clergy, as may be substantiated by reliable documentary proof. But, withal, a time came when, owing to increasing population and political disturbances, the task of providing for the proper instruction of the young became more and more difficult, and, as the clergy alone could no longer meet the demand made upon them, numerous religious communities of laymen sprang up to aid in this general apostolate of Christian education. Fundamentally, their origin was due to a religious motive, but, as we cannot dissociate education from religion, we may regard the educational needs of the time as sufficient reason for their appearance. Furthermore, it has been noticed that the element of competition or rivalry cannot be adduced as a cause for the origin of a single congregation. Aside from the purely religious or educational motive actuating the individual founders, instances may be cited in which some have, with true noble-hearted disinterestedness not only evinced their willingness to aid in the introduction and propagation of another community, but have actually taken steps to this effect. Not the slightest trace of jealousy, therefore, is discernible in any of the foundations.

As will appear in this study, a large number of Teaching Brotherhoods have sprung into existence in response to the needs of the times. France especially has been most productive, and far excels Ireland, Belgium and Holland, which have also contributed in this respect.

All the Brotherhoods without exception have been the strongest advocates of popular education. The children of the poor have appealed to every founder, and in many cases the very endeavor to make provision for their proper instruction has resulted in the founding of some Brotherhood. In fact, many of the diocesan congregations were founded expressly for this purpose.

It is to be emphasized that the Rules of St. de la Salle have undoubtedly served a number of congregations as the basis upon which to frame their own individual mode of hf e ; but, apart from this particular influence, each is absolutely independent of the other. In matters of internal government there is no interdependence whatever; each community enjoys its autonomy and has its special characteristics. The only bond uniting them all is the common brotherhood of faith and the fundamental aim of Christian education of youth.

With few exceptions all the Brotherhoods are composed exclusively of lay members. In such as are partly clerical a^d lay, generally the lay division is the larger, and it is furthermore worthy of mention that in regard to these mixed congregations both classes always form together one corporate body, all the members indiscriminately being entitled to the spiritual privileges of the community, as well as to a common share in its administrative functions.

Notice too has been taken of the fact that most of the congregations have been founded by clergymen, even those of purely lay membership. In the latter case it was often stipulated that after the death of the founder the government and direction of the community be taken over entirely by the lay members.

The great majority of the congregations in the first years of their origin were limited to a narrow radius of activity, due not only to scarcity of members, but often also to the action of the State, which

INTRODUCTION either delayed the necessary legal authorization, or granted licenses only for a small area. This was the case particularly in France. However, when once a community obtained a legal status, its consequent expansion was greatly facilitated. Very much, therefore, depended upon State recognition. A fair personnel was also, of course, a necessary requisite for extending the work of any particular institute. But, besides these two conditions cited, another was naturally required, viz., the demand for teachers. With these prerequisites secured, the expansion of any Brotherhood was certain. It has been shown that nearly all the congregations have gradually extended their activities, and that many of them eventually spread to foreign lands, where they often became more prosperous than in the country of their origin.

Lastly, it remains for us to make reference to the specific treatment of the subject. Only such Brotherhoods have been given special attention with whom teaching is either an exclusive vocation, or at least the chief aim and purpose. Others who teach but incidentally are merely mentioned. With but one exception all are still in active service. At least this is presumed as long as there is no positive statement to the contrary.

The plan of procedure was to include in the account of each Brotherhood — in so far as the material was available — a short sketch of the founder, embodying therein the origin of the respective congregation, its special sphere of educational activity, together with the mention of its legal recognition, the approval by the Holy See, and if possible a reference to present statistics.

The more or less detailed ti'eatment of the different Brotherhoods has been, of course, in proportion to the amount of data on hand. Two of the congregations, however, the ''Institute of the Brothers of the Christian Schools," and the "Society of the Brothers of Mary," have been given more than ordinary space, the first because of its importance as the leading community in size and influence; the second, particularly for the reason that the writer himself is one of its members, and consequently had most abundant material to work with.

The congregations have been grouped together as much as possible under their respective countries, the chronological order being followed throughout.

Attention is directed to the promiscuous use of the terms: congregation, institute, community and society. No specific distinction is intended and a frequent interchange is therefore noticeable.

The sources for the greater part of this dissertation have been drawn directly from the communities concerned. Even in regard to the references in the Catholic Encyclopedia, for example, it is to be noted that the articles therein contained, are almost invariably written by members of the respective congregations, and, therefore, most reliable and authentic. The writer herewith also takes occasion to express his deep appreciation of the kindness and generosity shown by the superiors of the different communities in furnishing the necessary material for the present work.