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One of the misconceptions of the “anointing of the Holy Spirit” is that it is something different than either the Sacraments or an ‘alter call.’ If you have been baptized then you are anointed. What you have to do is described below.To put it another way. You were born with certain natural talents. They remain yours whether you use them or not. The same with this anointing. One of the reasons you get interested in something is to exercise your talents. The Charismatic Renewal came about so we would get interested in exercising the various gifts of the Holy Spirit. Exploration and trial and error direct your talents in a certain direction, and eventually you become quite proficient with both your natural skills, and those gifts the Holy Spirit has ‘anointed’ you with.Both articles will give you a good overview of how the Charismatic Renewal has evolved. But you need to Google and find a community near you in order to see the gifts first hand.* - - - - - - - - - - - - *“Have you had a personal experience of Pentecost?” This was the question that Fr. Jim Ferry asked me 46 years ago. It led me to pray to be baptized in the Holy Spirit, changed my life and gave me a new ministry. I left teaching about World History and began traveling the world to teach about Jesus and the Holy Spirit to the glory of the Father. What I have seen and heard speaking at conferences in over 60 countries is that when we come to God with expectant faith asking for a new Pentecost, he hears our prayer and pours out his Holy Spirit and the charisms in great abundance.However, I’ve also experienced a tendency to focus on praying for healing and neglecting to continue to lead people in prayer to be baptized in the Spirit. At the first Pentecost the crowd asked Peter, “What do we have to do to receive this Holy Spirit?” St. Peter’s answer, “Repent, accept Jesus as Lord and you will receive the Holy Spirit” (Acts 2:38) frames the way I learned to pray with people to be baptized in the Holy Spirit.In our healing services we experience many signs and wonders (resting in the Spirit, healings, etc.) and these are wonderful manifestations of God’s love. However, leaders of such services should work to encourage repentance and a desire to be baptized in the Holy Spirit among the participants. Baptism in the Holy Spirit is so much more than healing or resting in the Spirit. It is “a life-transforming experience of the love of God the Father poured into one’s heart by the Holy Spirit, received through a surrender to the Lordship of Jesus Christ…and equips a person with charisms for service and mission” (ICCRS, Baptism in the Holy Spirit, p. 13). We have taught effectively about God’s healing love but I’ve experienced a need to teach our people about the purifying fire, about embracing the cross, about finding God in the valleys and desert in our prayer and our life.The call of the Church to a new evangelization is one the Charismatic Renewal has heard from the Holy Spirit and has responded to generously for many years. Our Holy Father recognized this recently when he said, “The Charismatic Renewal is a great force at the service of the proclamation of the Gospel, in the joy of the Holy Spirit.” The challenge now, as leaders age, is to pass on the responsibility and the work of service to younger leaders and for those younger leaders to, in turn, raise up new leaders. We need to move on to today’s anointing of the Spirit for us and leave yesterday’s anointing to those new people whom God is raising up…and I believe that in this way we will all experience a new Pentecost!By Sr. Nancy Kellar, SC.: Today’s Anointing of the Spirit* - - - - - - - - - - - - *When Pope Francis joined 6,000 people in Rome on June 8 for the launch on Pentecost eve of a new Vatican body to serve the 115 million charismatic Catholics around the world, they made sure to perform his favorite Latin-American “praise” song, “Vive Jesús el Señor” (“The Lord Jesus lives”).It is always a sign that Francis is relaxing among friends when he feels able to josh them. During his 10-minute address he referred to them laughingly as “spiritists” (as charismatic Catholics are often disparagingly known in Latin America) and, after asking for a minute’s silence to pray for peace, he said it was “heroic” for them to keep a minute’s silence for anything.Francis may not pray in tongues, but no pope has ever identified as closely with the Catholic Charismatic Renewal, nor been so keen to move it to front and center in the church. The relationship was born in his early years as Archbishop of Buenos Aires, when Cardinal Jorge Mario Bergoglio realized the movement was not a “samba school,” as he had disparagingly referred to it in his early Jesuit days, but rather, as he called it in his eve-of-Pentecost address, “a current of the grace of the Holy Spirit” being poured out for the renewal of the church in our time. Francis may not pray in tongues, but no pope has ever identified as closely with the Catholic Charismatic Renewal, nor been so keen to move it front and center of the church.The link with the Charismatic Renewal grew stronger especially between 2006 and 2012, when Cardinal Bergoglio attended yearly gatherings of around 7,000 Catholics and evangelicals in Luna Park stadium in Buenos Aires, among the biggest such ecumenical praise meetings at that time anywhere. Hesitant at first, the cardinal came up to be prayed over by the church’s leading charismatic preacher, the Capuchin friar and preacher to the papal household, Father Raniero Cantalamessa, together with a handful of Pentecostal pastors. He was said to have received a “baptism in the Spirit,” an experience of the pneumatic power mentioned often in the New Testament.In Cardinal Bergoglio’s case it led to a new boldness, especially in ecumenism. He began to meet regularly to pray with evangelicals, convinced that the Spirit was at work in bringing them together. Since his election in 2013, he has continued that openness, reaching out through the renewal to evangelicals and Pentecostals, who are quick to recognize in him one of their own. Francis has invoked the Holy Spirit so often and so emphatically, constantly emphasizing the “new things” the Spirit is calling forth and the dangers of resisting it through rigidity and ideology, that he is arguably not just history’s first Jesuit pope but also the first charismatic pope.But Francis is a reformer, and he has been keen to “renew the renewal” while at the same time encouraging it. The launch of the Catholic Charismatic Renewal International Service, or Charis, is the fruit of a three-year bid not just to integrate the renewal as a “current of grace” for the whole Catholic world, as Belgian Cardinal Leon-Joseph Suenens famously referred to it, but also to refresh it at its sources, above all by recalling it to the vision of the so-called “Malines documents” of the 1970s, to which Charis has acquired the publication rights. “Make those documents known!” Francis urged Charis leaders at Pentecost, describing them as “the compass of the current of grace.”The Malines documents are named after the city where, in Cardinal Suenens’s residence, theologians, bishops and renewal leaders gathered to explore the charismatic phenomenon then breaking out in the church, and to bridge the gap with the institutional church. In its statutes, Charis specifically locates the mission of the renewal in these foundational documents, stressing in particular evangelization, the call to Christian unity and service of the poor (the topic of the third paper, the fruit of a dialogue with Bishop Helder Câmara of Brazil).Francis’ “renewal of the renewal” is also reflected in the new body itself, Charis. Back in 2015 Francis asked the two existing charismatic liaison organizations recognized by Rome, International Catholic Charismatic Renewal Services and the more recently established Catholic Fraternity, to work with the new Dicastery for Laity, Family and Life to create a new, single “service of communion” to the renewal worldwide. In his address on June 8, Francis said Charis serves all the charismatic groups that the Spirit “has raised up in the world,” not “one office to serve some and another office to serve others” but “one office for all.”Charis’s role will be to help forge communion among the world’s hugely disparate charismatic groups, some of which have fallen prey to the evangelical vice of authoritarian, self-enriching leaders. In his address Francis told charismatic leaders to guard against “the ambition to stand out, to lead, to make money,” warning that “corruption enters that way.” The purpose of the renewal was “service, always service”: serving the Spirit, each other and the poor. “Service is not about filling our pockets—the devil enters through the pockets,” he said, but “about giving, giving, giving of oneself.”Service and accountability are built into the design of Charis itself, which for now has just a handful of personnel and a small budget but, unlike its two predecessors, enjoys what canon law calls “public juridical personality.” It was erected by the Holy See and has the right, therefore, to represent the church. It also has tighter Vatican oversight: the Dicastery for Laity, for example, appoints the moderator, for now the Belgian layman Jean-Luc Moens.When I asked the dicastery’s number two, Alexandre de Awi Mello, I.Sch., of Brazil, which other church bodies have a similar canonical status—that is, erected by the Holy See but independent of it—he pointed to Caritas Internationalis, the Rome-based office that coordinates the various national Caritas organizations around the world (in the United States, known as Catholic Relief Services). Giving Charis a similar place in the church, says Father Awi, “is a strong gesture by the pope that he wants to integrate the renewal, to say the renewal is church, and that baptism of the Spirit belongs to the church in the way that charity belongs to the church.” In his address to the Catholic Charismatic Renewal at the gathering in Rome, Charis’s ecclesiastical assistant, Father Cantalamessa, said “charismatic” should always be an adjective rather than a noun: One can no more speak of “charismatics” as a specific group than one can speak of “charitables,” for it is in the nature of the whole church to be charismatic, as it is to be charitable.Because there is no membership structure, Charis excludes none of the expressions of the renewal: national or international, diocesan or parish-level, stable community or start-up prayer group. There will be no attempt to classify or define these charismatic “realities,” says Father Awi, but Charis will focus instead on assisting them with formation and guidance. Simply acknowledging them is no small feat. In Brazil alone, he says, there are around 700 “new communities” of charismatic inspiration, together with an estimated 20,000-odd charismatic prayer groups, involving at least two million people.This is, in many ways, the paradox of the renewal: More than 120 million charismatic Catholics in 235 countries belong to a vast tapestry of “expressions and ministries,” as the Charis statutes describe it, which have little in common beyond an experience of baptism in the Spirit and an openness to the charismata pneumatika listed in 1 Cor 12:8-10, such as prophecy, healing and tongues. Although it is this emphasis and openness that sets the renewal off from “traditional” Catholicism, it is not one of the “new movements” within the church. It has no founder—C.C.R. leaders tend to point to the sky when you ask where it all began—nor governing structure as such. Cardinal Suenens used to liken it to the Gulf Stream that warms the coasts of northern Europe; after joining the Atlantic, it becomes indistinguishable from it. You only have to go to an ordinary parish Mass in Brazil to see that this has already happened.But Francis wants that integration to deepen, for mainstream Catholicism to become more open to what he sees as a fresh outpouring of the Spirit in our time. At World Youth Day in Panama in January, Francis spoke of an urgent need for “a new Pentecost for the church and for the world,” as he put it. “The Joy of the Gospel” in 2013 spelled out that vision of an outgoing, Spirit-filled church in which “missionary disciples” can speak of a personal encounter with Jesus Christ and share joyful stories of the Spirit at work in their lives. “Evangelii Gaudium” dreams of an evangelizing church, open to the spontaneous, gratuitous infusion of the charismata pneumatika that in the Acts of the Apostles turned fearful fishermen into bold proclaimers of the Gospel, able to speak of the love of Christ in ways that transcended boundaries of culture and language.The vital role Francis sees being played by the charismatic renewal in the missionary and pastoral conversion of the church is clear from the Latin-American bishops’ gathering at Aparecida in May 2007. Aparecida’s concluding document, which Cardinal Bergoglio was in charge of drafting, spoke in classically charismatic terms of the need for a personal encounter with Christ and the role played by the Holy Spirit (mentioned 44 times) in opening minds and hearts to God’s law. This emphasis reflected not just the pope’s discernment that this was what the Spirit was asking of the church, but also his diagnosis of modernity.Secularization and technology were dissolving the traditional transmission belts of faith; the ethical and doctrinal edifice of Christianity would in the future be ever less sustained by the weight of law and culture. What was needed was a return to what Aparecida called the “primary encounter” (encuentro fundante) of Christianity: bold and kerygmatic, strong on grace and mercy, not dependent on law, culture or powerful institutions but on the testimony of love and the power of the Spirit. It was this discernment that Pope Francis sought to bottle in “The Joy of the Gospel,” where the Holy Spirit (mentioned 49 times) is the chief protagonist.All of which explains why Francis is so keen on this family of Catholics, who are quicker than most to grasp the renewal of the church’s culture that “The Joy of the Gospel” calls for. In many meetings with the C.C.R. in Buenos Aires as cardinal and since his 2013 election as pope, he has urged them not to keep for themselves the baptism of the Spirit, for “we are all servants of this flood of grace,” as he put it at the C.C.R.’s 50th anniversary celebrations two years ago.Those celebrations in 2017 showed the need for a new leadership structures. Francis had given clear instructions a year earlier that he wanted the anniversary not to be self-congratulatory and inwardly focused but ecumenical and missionary, as at Luna Park. But he had faced pushback from C.C.R. leaders wanting to affirm the renewal’s identity as a movement, and in the end the vigil was divided awkwardly into two halves. In the first, the only people on stage were the C.C.R. leaders, who led the worship and gave testimonies against a backdrop of the jubilee logo and the words “Veni, Creator Spiritus” (the Latin was itself a kind of identity affirmation); while the second part, hosted by Pope Francis, included the evangelicals and Pentecostals under the banner “Jesus is Lord.” The first felt tired and self-referential, while the second was joyful and energetic.The Charis launch at Pentecost this year marked the triumph of the second over the first. The Rev. Wilfred Brieven, who was Cardinal Suenens’s secretary for 12 years and was involved in the renewal from 1973, told me outside the Paul VI Audience Hall in Rome that “the cardinal is in joy in heaven that this is happening,” that Francis’ “bold step in establishing Charis” was “a new direction bringing unity where it was badly needed” and “a moment of kairós not just for the renewal but for the church.”Charis’s statutes ensure that the renewal faces firmly outward by making clear the three Malines priorities of evangelization, Christian unity and service of the poor. The last is especially important in Latin America, where the renewal has often been set against so-called social justice Catholics, producing a tragic cleavage. “The Spirit takes us to the poor,” says Father Awi. “That is an essential part of the renewal, which perhaps many lost along the way.”Francis has often referred to the third Malines document, in which Archbishop Helder Câmara of Brazil sees the renewal as a service to the dispossessed of society. “We will be judged, not on our praise but on what we have done for Jesus,” Francis told the C.C.R. in 2017, quoting Matthew 25, in which Jesus appears in the guise of the hungry and the imprisoned who are asking to be fed and set free. “We are in a new season now,” Mr. Moens, the moderator of Charis, told me last weekend. There could no longer be a separation between prayer and service of the poor. “You will have people praying and serving the poor together, like Mother Teresa: adoring the Lord in prayer and sacraments, and then adoring the Lord in his wounded people,” he said.The second mission, Christian unity, is also key: Francis sees the charismatic renewal as the church’s bridge to the fast-growing Pentecostal world, the place where the Spirit is forging a “reconciled diversity” out of churches separated by history. As the late Rev. Peter Hocken—one of the best theologians of the renewal—described him, Francis is a committed “charismatic ecumenist,” meaning that he sees unity as firstly the work of the Spirit rather than an achievement of theological or institutional dialogue.In Chapters 10 and 11 of the Acts of the Apostles, Christ’s Jewish disciples are astonished to see the Spirit bestow the same charismatic gifts on the gentiles. The disciples grasp that they are all one. In the same way, unity comes about when people gather in prayer and friendship and see how the Spirit is working in the other. The renewal was born in this way, outside the Catholic church, by way of Pentecostalism, when in January 1967 Catholics from Duquesne University attended an interdenominational charismatic prayer meeting, and a few weeks later received a dramatic outpouring of charismatic gifts before the Blessed Sacrament during what came to be known as the the “Duquesne weekend.”Francis’ example has inspired a U.S. Pentecostal pastor from Newark, Joseph Tosini, to create the John 17 movement bringing together Catholics and evangelicals in friendship, involving a number of U.S. Catholic bishops. Pastor Tosini regularly takes dozens of pastors to Rome to meet Francis and has collected their testimonies in a new book, John 17: The Heart of God. The pope has a letter in the front of the book praising their “ecumenism based on the unity of the Spirit.”Over lunch on Pentecost Sunday, Pastor Tosini described to me the many fruits of this movement, the way Catholics and Evangelicals were being given a new insight into the Spirit’s work of unity in our time. That unity is happening, he says, “at the speed of relationship.” The Holy Spirit had shown Francis that in this era of mistrust of institutions, “if it’s not personal, it’s not real,” he said. And that was why the charismatic world—Catholic and evangelical—was looking to Francis as one anointed to channel this inspiration. “People know if you love them or not,” he added. “Pope Francis is genuine. He moves people by his presence and by his kindness.”By Austen Ivereigh: Is Francis our first charismatic pope?

Re·demp·tor·ist(rĭ-dĕmp′tər-ĭst)n.A member of the Congregation of the Most Holy Redeemer, a Roman Catholic order founded in 1732 by Saint Alphonsus Liguori (1696-1787).[French rédemptoriste, from Late Latin redēmptor, redeemer, from Latin, contractor, from redēmptus, past participle of redimere, to buy back; see redeem.]Redemptorist(rɪˈdɛmptərɪst)n(Roman Catholic Church) RC Church a member of a religious congregation founded in 1732 to do missionary work among the poor[C19: from French redemptoriste, from Old French or Latin redemptor, from Latin redimere, see redeem]Redemptoristreligious orderAlternative Title: C.SS.R.Redemptorist, member of the Congregation of the Most Holy Redeemer (C.SS.R.), a community of Roman Catholic priests and lay brothers founded bySt. Alphonsus Liguori at Scala, Italy, a small town near Naples, in 1732. The infant community met an obstacle in the royal court of Naples, which tried to exercise complete control over the order. Only after steps were taken to settle in the Papal States and after papal approval was granted by PopeBenedict XIV in 1749 was the success of the congregation assured.St. Clement Mary Hofbauer extended the congregation into northern Europe in 1785, and in 1832 Redemptorists came to the United States, principally to undertake the care of German Catholic immigrants. The congregation has since become established throughout the world.The community’s special concern is the preaching of the word of God, especially to the poor, through various means, but particularly parish missions and retreats. The Redemptorists also administer parishes and foreign missions, serve as chaplains in military forces, and foster scholarship in the field of moral theology. They administer several shrines for pilgrimage worldwide and are the special caretakers of the Byzantine icon of Our Mother of Perpetual Help in Rome.Redemptorists(CONGREGATION OF THE MOST HOLY REDEEMER)A society of missionary priests founded by St. Alphonsus Maria Liguori, 9 Nov., 1732, at Scala, near Amalfi, Italy, for the purpose of labouring among the neglected country people in the neighbourhood of Naples.The Redemptorists are essentially and by their specific vocation a missionary society. According to their rule they are "to strive to imitate the virtues and examples of Jesus Christ, Our Redeemer, consecrating themselves especially to the preaching of the word of God to the poor". They take the simple vows of poverty, chastity, and obedience, and by the vows of poverty they are bound to refuse all ecclesiastical dignities outside of the congregation. To these vows they add the vow and oath of perseverance to live in the congregation until death. Their labours consist principally in missions, retreats, and similar exercises. In order to render these labours most effective, all their sermons and instructions should be solid, simple, and persuasive. On all their missions they are obliged to preach a sermon on prayer and one on the intercession of the Blessed Virgin Mary. In order to secure the salutary effects of their missions, they should, after four or five months, return to the places where they have given missions, and preach another, shorter course of sermons. On missions proper the rule obliges them to hear all the confessions themselves. Wherever the Redemptorists have parishes they labour in the same spirit, both in the pulpit and in the confessional. One of the great means of preserving truly religious fervour among all classes of the faithful is the Archconfraternity of the Holy Family, which they establish in all their parishes. They are also most solicitous in providing well-equipped parochial schools, and they take special care of growing youth.Within ten years of the order's foundation, permanent establishments were made at Nocera, Ciorani, Iliceto, and Caposele. In 1749 Benedict XIV canonically approved the work, under the title of the Congregation of the Most Holy Redeemer. Royalism, however, caused the greatest obstacle to the development of the new congregation. An effort to obtain the royal exequatur to the papal approbation proved disastrous, and brought about a temporary separation of the Neapolitan houses and those which had been founded in the Papal States. In 1793 a reunion was at last effected under the new superior general, Pietro Paulo Blasucci, who governed the congregation until 1817. In the next six years several houses were opened in different parts of Southern Italy and Sicily, and the society flourished, though subjected to many grave trials. It was destined, however, to take on an international character. In 1785 a young Austrian, Clemens Maria Hofbauer, journeyed to Rome with a companion, Thaddeus Hübl. There they were deeply impressed by the fervour of the Fathers of the church of St. Julian, and applied for admission into the community. After profession and ordination, their chief desire was to transplant the congregation to northern countries. They received permission from the general to establish a house in Vienna or in any other Austrian city. But the Government was unfriendly, and Father Hofbauer offered his services to the Congregation of the Propaganda at Rome. He was sent to labour for a time in Courland Russia. In 1786, with his former companion, Father Hübl, he arrived at Warsaw, where the papal nuncio Saluzzo gave them charge of St. Benno's church, whence they were known in Poland as "Bennonites". Their apostolic zeal and untiring efforts procured the salvation of many souls, and effected the conversion of many heretics and Jews, while their church presented the spectacle of an uninterrupted mission.In 1793 Father Blasucci, the rector major, then residing at Nocera, appointed Father Hofbauer his vicar-general with all necessary authority. His first thoughts turned to Germany, though the time seemed inopportune, since Febronianism, Josephinism, Freemasonry, and infidelity held sway all over Europe. He succeeded, however, in establishing three foundations in Southern Germany, at Jestetten, Triberg, and Babenhausen, which he confided to the care of his favourite disciple, Father Passerat. These foundations were eventually suppressed, and the members banished. Father Passerat then betook himself to Switzerland, where in 1818 he organized a community at Valsainte in a dilapidated Carthusian monastery. In the meantime, owing to opposition, the house at Warsaw was suppressed. In 1808 the Fathers were expelled from St. Benno's and deported to the fortress of Küstrin Prussia, where they were disbanded. Father Hofbauer, after directing his companions to work for God's glory whenever and wherever they could, proceeded alone to Vienna, where he became an assistant chaplain and confessor of nuns. His influence was soon felt on all sides, even in the Congress of Vienna (1815), where the destinies of the Church in Germany were then being shaped. He was styled by Pius VII the "Apostle of Vienna". In the meantime he kept up a constant correspondence with his former companions, did all in his power to find for them suitable fields of labour, and predicted that after his death a brighter future was in store for the congregation, a prophecy that was soon fulfilled. He died 15 March, 1820. In accordance with the request of the Emperor Francis I, the first house of the Redemptorists was canonically established in Vienna on Christmas Day, 1820. In May several prominent young men, former disciples of Father Hofbauer, had already received the religious habit.Father Passerat succeeded Hofbauer as vicar-general; the onerous and trying duties of his office were rendered more difficult by the prevalent spirit of Josephinism. The years intervening between 1815 and 1821 found some of the Fathers labouring in Bulgaria, but, owing to the hostility of the schismatics, they were compelled to abandon this field. A number of flourishing foundations were established between 1820 and 1848. In 1826, at the request of the Austrian Government, a foundation was started at Lisbon, Portugal, for the benefit of German Catholics, but it did not last long. In 1820 the Redemptorists acquired the convent of Bischenberg, Alsace. The new community was sent from Valsainte. In 1828 the Fathers exchanged their poorly furnished home at Valsainte for the commodious Convent of Fribourg, which proved to be a fruitful nursery for the congregation until the Revolution of 1848. Prior to 1848 six houses had been established in Austria: Frohnleiten in 1826; Mautern in 1827, the present house of studies; Innsbruck in 1828; Marburg and Eggenburg in 1833; and Leoben in 1834. During Passerat's administration the congregation was introduced into Belgium by Father de Held, and in the course of the next ten years four houses were established: Tournai in 1831, St-Trond in 1833, Liège in 1833, and Brussels in 1849. A foundation was also opened at Wittem, Holland, where, in 1836, an old Capuchin monastery became the house of studies. During the same period another important mission was begun in North America. In 1828 Mgr Résé, Vicar-General of Cincinnati, visited Europe to solicit pecuniary aid and to obtain evangelical labourers. While at Vienna he applied to Passerat, from whom he secured three priests and three lay brothers; they arrived in New York 20 June, 1832. Two other Fathers followed in 1835. For seven years they laboured heroically among the whites and the Indians of northern Michigan and northern Ohio. Though they took charge of many stations in both states, they did not secure a permanent footing in any of these places, with the exception of Detroit. In 1839 the Fathers were called to Pittsburg to assume charge of the German congregation, which was then without a priest, and torn with party strife. In a short time they made it a model congregation. Scattered throughout the surrounding country were many Catholic settlers, to whom they preached the Word of God and administered the sacraments. This species of mission inaugurated by them wherever they were established was the beginning of many a well-organized parish of today. From this time the care of German congregations, often in a deplorable condition on account of factions, became a prominent element of the apostolate of the Redemptorists in North America. Their first concern, however, was to establish, wherever feasible, parochial schools, which are in a flourishing condition to this day. When the success of the Fathers at Pittsburg became known, applications were made to them for other foundations. They were called to Baltimore in 1840; to New York in 1842; to Philadelphia in 1843; to Buffalo in 1845; to Detroit and New Orleans in 1847; and to Cumberland in 1849. In 1837 a German congregation had been organized at Rochester by Father Prost, but the Fathers did not take permanent charge until 1841.Meanwhile the congregation gained a permanent footing in new countries of Europe. In 1841 King Louis I of Bavaria invited the Fathers to the celebrated shrine of Our Lady at Altötting. During this period four houses were founded in France: Landser in Alsace, in 1842; St-Nicolas-du-Port, in 1845; Teterchen in Lorraine and Contamine in Savoy, in 1847. The congregation suffered great losses through the revolution that swept over Europe in 1848. In 1847 the Fathers were expelled from Switzerland and in 1848 from Austria, to which, however, they returned. Important developments were now taking place within the congregation itself. Although the Transalpine portion of the congregation was subject to the rector major at Nocera in Italy, this superior left its government almost exclusively in the hands of a vicar-general resident at Vienna. As the congregation had spread far beyond its original boundaries, it was deemed necessary to create the office of provincial between the rector major and the local superiors. Father Passerat, weighed down by age and infirmities, resigned his office in 1848. After a series of deliberations conducted by the Holy See with the superior general and the Fathers of the Transalpine provinces, Father Rudolph Smetana was appointed vicar-general in 1850. Pius IX was now persuaded that it would be advantageous to have the superior general resident in Rome. Fearing the opposition of the King of Naples, he did all in his power to convince him of the benefits arising from this step, but in vain; thereupon he decided. that the Congregation of the Most Holy Redeemer, to the exclusion of the Neapolitan and the Sicilian houses, should be placed under a general superior, who was henceforth to reside at Rome. At the same time he made special regulations for the Redemptorists in the Kingdom of Naples. On the disappearance of the latter, the Neapolitan houses were united to the body of the congregation in 1869.In pursuance of orders from the Holy See, Father Smetana convoked a general chapter. It was opened 26 April, 1855. The result of this chapter was the election of Father Nicholas Mauron, a native of Switzerland, as superior general. He was the first rector major to take up his abode at Rome. During Smetana's administration, and particularly during that of Mauron, the congregation made rapid progress. The number of provinces in 1852 — not including Naples and Sicily — was four; in 1890 they had increased to twelve. The French-Swiss province, presided over by Father Desurmont for twenty-two years (1865-87), gained admission into Spain and South America. During the presidency of García Moreno two houses were established in the Republic of Ecuador. A few years later the congregation gained a foothold in Peru, Chile, and Colombia. The original Belgian province, having grown very rapidly, was divided into the provinces of Belgium and Holland. The Lower German province found a new field of labour in the eastern part of South America. The province of Holland received charge of the mission at Surinam; South America, a settlement colonized partly by lepers.The American province of the congregation, erected in 1850, has had a striking development. Its first provincial was the Rev. Bernard Hafkenscheid, a fellow-student of Leo XIII. One of his first cares was the establishment of a seminary and the selection of a suitable place for a novitiate. He chose Cumberland, Maryland, for the future house of studies. From this nursery of study and piety many able and zealous missionaries went forth. In 1853 the novitiate, which had been located since 1849 at Baltimore, was removed to Annapolis, Maryland. Here the heirs of Charles Carroll of Carrollton had donated their entire estate to the Redemptorist Fathers. This house remained the novitiate until 1907, with the exception of the years 1862-66, when it was at Cumberland, and the students at Annapolis. In 1858-59 the present church and convent were built at Annapolis. In 1868 the students were transferred to the new house of studies at Ilchester, Maryland, which remained the Alma Mater of the Redemptorists until 1907. In that year the faculty and the students, forty-eight in number, took up their abode at Esopus, on the Hudson, where a more spacious scholasticate had been erected. From the first house of St. Alphonsus in Baltimore sprang other communities: St. Michael's in 1859, St. James's in 1867, and the Sacred Heart in 1878. In 1882, owing to difficulties in the Bohemian parish, the Fathers, at the earnest request of Cardinal, then Archbishop, Gibbons, assumed charge of the Bohemians. In this diocese five other parishes, one in the city of Washington, were originally founded by the Redemptorists. In 1861 the congregation was called to Chicago, Illinois, to take charge of St. Michael's parish. It was not long before a large church and a commodious school and convent were built. The great fire of 1871 destroyed all these structures, but, thanks to the faith and generosity of the people, they were rebuilt.The many successful missions which the Redemptorists had given in the Diocese of St. Louis induced Archbishop Kenrick to ask for a foundation of the congregation in his episcopal city, and in 1866 a mission house was opened at St. Louis. In the same year (1866) another mission house was established in New York, near the little church of St. Alphonsus, which had been erected in 1845 for the convenience of the Germans in that section of the city; it had been served by Fathers of the Third Street community. Though now a mission church, St. Alphonsus's continued to be a parish church for the Germans. Subsequently, two more foundations were made in New York, one for Bohemian Catholics, and the other for the German Catholics in the northern part of the city. In 1871 an important mission house was opened at Roxbury, Boston. It was dedicated to Our Lady of Perpetual Help. Its first rector, the Rev. William H. Gross, was succeeded by the Rev. Leopold Petsch, when the former became Bishop of Savannah in 1873. In 1883, when a new parish was formed in that district, the Fathers of the mission church took charge of it. As early as 1874 the Redemptorists of the American province were called to St. Patrick's Church, Quebec, Canada, the only parish church in that city for English-speaking Catholics. Four years later the American Fathers became the custodians of the miraculous shrine of Ste-Anne de Beaupré, near Quebec; it was eventually transferred to the Fathers of the Belgian province. The same Fathers assumed charge of St. Anne's, Montreal, a large parish in a very poor district of the city. The Baltimore province in the meantime established two other foundations in Canada: St. Patrick's, Toronto, in 1881, and St. Peter's, St. John, N. B., in 1884. In 1876 the congregation was invited to take a second church in Philadelphia, that of St. Boniface. Besides these houses the province of Baltimore founded in 1881 a separate house for its juvenate, or junior house of studies, at Northeast, Pennsylvania. Another house, to be used as a primary juvenate, was purchased in 1886 at Saratoga, New York; this is at present a mission house. In 1893 a new house was opened at Brooklyn, New York.In 1875 the original American province was divided, the eastern under the name of the province of Baltimore, and the western as the province of St. Louis. This latter province embraced the houses of St. Louis, New Orleans, Chicago, and Chatawa. This last-named place was selected for the novitiate and house of studies for the province of St. Louis, but was subsequently abandoned. Since 1875 several new foundations have been established. In 1878 Kansas City, Missouri, was selected for an educational institution. The old house of St. Mary's at Detroit was abandoned in 1872, but in 1880 another house was established in the suburbs of the same city; this is now a flourishing mission and parish church. Two years later the Redemptorists began a second foundation at Chicago. In 1887 a juvenate was erected at Kirkwood, near St. Louis, and in 1888 the Fathers settled at Grand Rapids, Michigan. In 1891 a foundation was made at Seattle, Washington, in 1897 a new house of studies was erected at De Soto, Missouri. In 1894 the Fathers went to Denver, Colorado, and took charge of St. Joseph's Church; in 1906 to Portland, Oregon; in 1908 to Davenport, Iowa, and to Fresno, California. In 1910 a new house was founded at Oconomowoc, Wisconsin, which will be the future house of studies of the province of St. Louis.Despite the manifold labours and the limited number of Fathers, the preaching of missions, the special work of the sons of St. Alphonsus, was never neglected. In 1850, however, it received a powerful impetus under the first provincial, Father Bernard. Shortly after his arrival in America he organized and trained what may be called the first band of regular missionaries, among whom were the eminent converts, Fathers Hecker, Hewit, and Walworth; these distinguished missionaries afterwards established the Congregation of the Paulists. Since then the work of the missions has increased rapidly from year to year; thus a double activity, parish work and mission work, has become a special feature of the congregation in North America. Some idea of the work of the Baltimore province during the ten years from 1890 to 1899 is conveyed by the following figures: missions and renewals, 1889; retreats, 1071; other exercises, 75; confessions, 2,418,758; converts, 1252. Parish work: baptisms, 54,608; communions, 6,827,000; first communions, 19,077; marriages, 8311; average number of school children, 13,000; converts, 1922.The administration of Father Mauron was rendered memorable by several important events. In 1866 Pius IX caused the miraculous picture of Our Lady of Perpetual Help to be placed in the Redemptorist Church at Rome. The devotion to the Blessed Virgin under this attractive title has since then spread far and wide. In 1871 the pope, moved by the urgent and repeated petitions of bishops and heads of religious orders, bestowed the title of Doctor of the Universal Church upon St. Alphonsus, known the world over by his theological and devotional writings. Father Hofbauer, the Apostle of Vienna, was beatified in 1889, and Brother Gerard Majella, the thaumaturgus of the congregation, in 1893. The latter was canonized by Pius X, 11 Dec., 1904. The eventful administration of Father Mauron ended in 1893. In 1882 he was stricken with apoplexy, and, though he rallied from the shock, a slow decline set in, and he died 13 July, 1893. On 1 March, 1894, Very Rev. Mathias Raus was elected superior general. He was born 9 Aug., 1829, in the Duchy of Luxemburg; made his profession 1 Nov., 1853, and was ordained priest 8 Aug., 1858. After filling various important offices in the order, he was called to Rome by his predecessor to be one of the general consultors. Father Raus's administration is remarkable for the number of Redemptorist causes of beatification introduced, or about to be introduced, in Rome, thirteen in all. Among them are: Ven. John Nepomucene Neumann, superior of the American Province, who died as Bishop of Philadelphia, 5 Jan., 1860; Father Francis X. Seelos, of the American province, who died a victim of yellow fever at New Orleans, 4 Oct., 1867; and Father Peter Donders, the Apostle of the Lepers in Surinam, who died in the leper colony at Batavia, in Dutch Guiana, 14 Jan., 1887. To these may be added Father Alfred Pampelon, who died at Ste-Anne de Beaupré in Canada, 30 Sept., 1896. Father Raus's administration was closed by the happy issue of the cause of Blessed Clement M. Hofbauer's canonization, which took place on 20 May, 1909. In that year the venerable superior, having attained his eighty-second year, deemed it wise to resign his responsible office, and in the general chapter opened on 26 April, 1909, the Very Rev. Father Patrick Murray, superior of the Irish province, was elected superior general of the congregation. He was born 24 Nov., 1865, made his profession 23 Oct., 1889, and was ordained priest 10 Sept., 1890.During the past twelve years the development of the congregation has been very marked. The Roman province was particularly honoured by Leo XIII, when he confided to the Fathers the magnificent new church of St. Joachim in Rome. The French province was divided into three provinces and two vice-provinces in 1900. Spain became a province, having eight houses, to which recently two more communities were added. The French province proper was divided into two provinces, Lyons and Paris. To the former now belong the Southern Pacific vice-province, embracing Chile and Peru, and to the latter the Northern vice-province of Ecuador and Colombia. Since the suppression of the religious orders in France in 1904, some of the Redemptorist communities have undertaken new foundations in Belgium, and others in South America. In 1900 the Austrian province was also divided into two provinces, Vienna and Prague, with a Polish vice-province. The latter was made a province in 1909. Since the division the Viennese opened two houses in Denmark, one in Prussian Silesia, and a fourth at Linz. In 1899 the Belgian Fathers were requested by the Government to take charge of a number of missions in the Congo State; these missions have now increased to six, Matadi, Tumba, Kionzo, Kinkanda, Kimpesse, and Sonagongo. The Fathers are deeply indebted to the paternal Government of the Congo State for the progress they have made since their arrival in 1899. Several valuable missionaries have already fallen victims to the treacherous climate.In Canada, which was made a vice-province in 1894, four more houses were opened. This vice-province, depending on the Belgian province, numbers six houses. In the West Indies, which were also made a vice-province in 1904, there are now six houses. The province of Baltimore opened in 1902 a foundation at Mayagüez in Porto Rico. Before the occupation of the island by the United States the Spanish Redemptorists had settled at San Juan, but at the close of the Cuban War returned to Spain. The American Fathers are now there as missionaries and pastors. A parish comprising some 30,000 souls is confided to their care. Despite all their labours for the benefit of the natives their progress is very slow. On 26 July, 1911, the Belgian houses of Canada were erected into a new province.The Upper German or Bavarian province, which was under the ban of the Kulturkampf, has recovered some of its lost ground. Since its readmittance, it has added another very important foundation. But the historic convent of Altötting has passed into other hands. In 1894 this province opened in Brazil a mission of two houses forming a vice-province. The province of Holland has added to its mission in Surinam a mission in Brazil, forming another vice-province, having under its jurisdiction three houses.A more detailed account of the English and Irish provinces claims our attention.The English province, begun from Belgium in 1843, owes its great progress to the Rev. Robert A. Coffin, one of the band of converts associated with Newman, Manning, and Faber in the Oxford Movement. After his ordination to the priesthood he joined the Redemptorists, and gave missions throughout England and Ireland, until he was appointed first provincial of the English province in 1865. During his administration of seventeen years new houses were founded in various parts of the United Kingdom, the house at Perth being the first convent opened in Scotland since the Reformation. Leo XIII appointed the Rev. Robert A. Coffin Bishop of Southwark. His successor as provincial, the Rev. Hugh McDonald, died Bishop of Aberdeen, Scotland. The activity of the English Fathers is evidenced by their literary labours and their success on the missions, which resulted in more than 16,000 converts. At present the province has eight houses: Clapham, Bishop-Eton, Monkwearmouth, Bishop's Stortford, Kingswood, Edmonton, and the novitiate and house of studies at Perth, Scotland, with a total membership of one hundred and twenty-three. Besides the Rev. Robert A. Coffin, a number of noted converts have joined the congregation, among them Bridgett, Livius, and Douglas.In 1898 the houses in Ireland and Australia, hitherto subject to the English province, were constituted an Irish province, and Australia, a vice-province, as its dependency. The Rev. Andrew Boylan was appointed the first provincial, with his residence at Limerick. On 25 March, 1901, the foundation of the present new juvenate house at Limerick was laid. The province of Ireland comprises four houses: Limerick, Dundalk, Belfast, and Esker; the vice-province of Australia, three houses: Waratah in New South Wales, Ballarat in Victoria, and Perth in Western Australia. The total membership is one hundred and forty-seven. In 1906 the Rev. Andrew Boylan was commissioned to visit the Philippine Islands, and to establish there a colony of Irish Redemptorists. At present there are two Redemptorist Houses on these Islands and one in Wellington, New Zealand. The church at Limerick is celebrated for its Confraternity of the Holy Family for men and boys, founded by the Rev. Edward Bridgett, which the late Bishop of Limerick, Dr. Butler, called "the miracle wrought by the Mother of Perpetual Succour, a far greater miracle than the cure of a blind boy or the healing of a cripple". In 1903 it had the following membership: Monday, division of men, 2722; Tuesday, division of men, 2580, boys' division, 1226; total, 6528. Meetings are held every week, the average attendance being 3992, while the communions received in the confraternity during 1902 numbered: men, 39,860, boys, 8497; total 48,357.The following figures will exemplify the growth of the congregation. The number of subjects in 1852 (not including those of Italy) were: priests, 343; professed students, 75; priests novice, 12; choir novices, 45; professed lay brothers, 175; lay novices, 67; total, 715; houses, 45. In 1910 (including Italy) priests, 2085; professed students, 537; choir novices, 142; professed lay brothers, 962; lay novices, 343; total, 4069; houses, 218; provinces, 19; vice-provinces, 10. The constant and rapid growth of the congregation must be attributed chiefly to the erection of the so-called juvenates. Finding it difficult in some countries and impossible in others to secure a solid future for the different provinces, the Fathers deemed it expedient to receive boys who showed a disposition for the religious and priestly life, and to prepare them while still young for the higher studies. Father Hofbauer adopted this plan, and obtained thereby a number of excellent young men for the order. In the same way Father Passerat was equally successful in drawing young men to the congregation. It was in this manner that Father Mauron, the late superior general, was attracted to the order. But it was only after 1867 or 1868 that a definite scheme of preparing boys for the novitiate was followed. The idea was taken up simultaneously in the French and American provinces. Father Desurmont was the first to organize this preparatory institution in France. For many years it was customary for the American Fathers to select from their parochial schools boys who, in their opinion, would eventually become fit subjects for the novitiate. After having tested their ability, they instructed them personally in the rudiments of Latin, or sent them to a Catholic college until they reached their sixteenth year. At this age they were admitted to the novitiate, after which they completed their humanities. For the benefit of boys who did not belong to Redemptorist parishes or who lived in other cities the provincial, Father Helmpraecht (1865-77), secured a suitable place near his residence at Baltimore. One of the Fathers was appointed director. In 1869 a new method was followed. The young men were to finish their classical course before entering the novitiate. To accommodate the increasing number of pupils, provision was made at Baltimore, then at Ilchester, until finally, in 1881, a desirable college building was purchased at Northeast, Pennsylvania. Here a six years' classical course is pursued, while at the same time the moral and physical fitness of the young men may be easily ascertained. Similar preparatory colleges, with some slight differences, have been introduced into almost every province. After a novitiate of one year, the young members pass to the higher course of studies. This embraces two years' philosophy, two years' dogmatic, and two years' moral theology, with natural philosophy, church history, Sacred Scripture, canon law, pastoral theology, and homiletics. After the completion of their studies the young priests make what is called the "second novitiate" of six months, during which time they are trained theoretically and practically in the special work of the missions.Although the limited number of subjects and the manifold labours of the ministry do not permit the members of the congregation to make a specialty of it, still their literary work is not inconsiderable. Among Redemptorist authors the following may be mentioned: Italy: Januar. Sarnelli, Bl. Panzutti, Anton. Tannoia; France: Achilles Desurmont, Augustine Berthe, Leonard Gaudé; England: Thos. Livius, Thos. E. Bridgett, Cyril Ryder, Robert A. Coffin; Austria: Aug. Rösler, Karl Dilgskron, Gerard Diessel, Georg Freund, Franz Kayker; Bohemia: Emmanuel Kovar, Franc. Blatak, Franc. Sal. Blazek, Aloys. Polak, Theoph. Mateju, Wenc. Melichar; Germany: Michael Benger, Michael Haringer, Andreas Hugues; Belgium: Victor Cardinal Dechamps, Henri Saintrain, Ernest Dubois, Francis X. Godts; Holland: J. Aertnys, Frans Ter Haar, Willem van Rossum, Joh. L. Jansen, Aloys. Walter; Spain and South America: Tomas Ramos, Ramon Serabia; North America: Antony Konings, Joseph Putzer, Michael Müller, Ferreol Girardey, Peter Geiermann.SourcesCURRIER, History of Religious Orders (New York, 1894); HEIMBUCHER, Die Orden und Kongregationen der katholischen Kirche (Paderborn, 1908), s.v. Redemptoristen; WUEST, Annales Provinciæ Americanæ (Ilchester, 1888); History of the Redemptorists at Annapolis, Md. (Ilchester, 1904); BECK, Die Redemptoristen in Pittsburg (Pittsburg, 1889); ANON, Kurzer Ueberblick, appendix to GISSLER'S St. Alphonsus von Liguori (Einsiedeln, 1887); various lives of Father Hofbauer; various lives of St. Alphonsus, especially those of CAPECELATRO, DILGSKRON, and BERTHS; various lives of Fr. Passerat and Fr. Mauron; Servorum Dei C.SS.R. Album (Rome, 1903); ANON., Fifty Years at Limerick (1903); MADER, Die Kongregation des Allerheiligsten Erlösers in Oesterreich (Vienna, 1887); ANON., Lebensbilder verstorbener Redemptoristen in Nieder-Deutschland (Dülmen, 1896); RATTE, Der hl. Alphonsus und der Redemptoristen-Orden (Luxemburg, 1887); ZAPF, Die Redemptoristen (Erlangen, 1894); Ascetical Works of St. Alphonsus (centenary ed.), XVII, miscellany.