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Mary Rhodes of Maryland to establish a school at Hardin's Creek, Marion County, Ky. The schoolhouse was a log cabin. She gathered about her a small band of companions who were organized into a religious community by Father Nerinekx, a Belgian priest, who fled to the United States in 1804 in order to elude the order of arrest issued against him by the French Directory. The institute was approved by the pope in 1816. The community prospered, and at an early period established branches in neighboring and distant states. Its activities extended to missionary labor among the Indians of Kansas and New Mexico. Another community having its origin in Kentucky was the Sisters of Charity of Nazareth. Under the supervision of Father David, a Sulpician, an institute was formed in 1813 with Catherine Spalding as its Mother Superior. Its members were composed of the daughters of pioneer settlers. The institute eventually adopted the rules of the Daughters of St. Vincent de Paul. It prospered and spread from Kentucky into other western states. The Sisters of Charity of the Blessed Virgin were organized in Philadelphia in 1834. In the early forties they removed to Dubuque, Ia., and have had an important part in educational work in the west. Especially noteworthy is a recent institute known as the Sisters of the Blessed Sacrament, founded at Philadelphia in 1889 by Miss Katherine Drexel and formally approved in 1907. The sisters devote themselves exclusively to the needs of the Indian and colored races, and besides many other forms of activity conduct schools, academies, and orphanages. The income which the foundress derives from her father's estate is employed in maintaining the projects of the institute. The influx into the United States of so many foreigners who do not speak English demands that special provision be made for the instruction of their children, and sometimes new teaching communities are formed to provide for their religious as well as secular training. The Sisters of St. Casimir, for instance, were established at Chicago in 1908 for the education of children of Lithuanian birth or descent.

Education, New York, 1889; P. Durieu, TraitE de Z'administration temporelle des sl:minairea, Paris, 1890; J. B. Aubry, Easai sur la mElhode des 1!tudea ecclkaiastiquea en France, 2 vols., Lille, 1891-92: A. de Sylvia; S6minaires et seminariates, Paris, 1892; F. A. Bourne, Diocesan Seminaries, London, 1893; G. Compayrb, Abelard and the

Origin and Early Hiat. of the Universities, London and New York, 1893; G. Schmidt, Die Notwendigkeit and Mtiplichkeit einer praktiachen Vorbildung der eoangelischen Geiatlichen, Berlin, 1893; G. R. Crooks and J. F. Hurst, Theological Encyclopeedia and Methodology, pp. 46 aqq.. New York, 1894; H. Zsehokke, Die theologisehen Studien der Kirche in Osterreich, Vienna, 1894; A. Cave, Introduction to Theology, pp. 1-46, 2d ed., Edinburgh, 1896; F. Paulsen, Geschichte den gelehrten Unterrichts, 2 vols., Leipsic, 1896-97; E. Sachsse, Die Lehre von der kirchlichen Erziehung, Berlin, 1597; H. Bavinek, Theologische School en vrije Universiteit, Kampen, 1899; E. W. Blatehford, The Theological Seminary from a Layman's Standpoint, Chicago, 1899; W. Moeller, Hist. of the Christian Church, iii. 421-427, London, 1900; M. Siebengartner, Schriften and Einrichtungen zur Bildung der Geistlichen, Freiburg 1902; A. Grullieh, Unsere Seminararbeit, Meissen, 1904; W. Diehl, Die Schulordnungen des Grossherzoglums Heaaen, 3 vola., Berlin, 1905; P. Drews, Der evangelische Geistliehe, Jena, 1905; H. Hering, Die Lehre von der Predigt. Berlin, 1905; F. X. Eggersdorfer, Der heilige Augustinua als Pridagoge, Freiburg, 1907; C. L. Drawbridge, Religious Education, how to Improve it, London, 1908; H. Schreiber, Die religiose Erziehung des Menschen, Leip aic, 1908; C. L. Drawbridge, The Training of the Twig: Religious Education of Children, London, 1909; A. C. Flick, Rise of the Media~ual Church and its Influence on the Civilization of Western Europe, pp. 317, 356, New York, 1909; L. H. Jordan, The Study of Religion in the Italian Universities, London, 1909; Robert, Les Ecoles et fenneignement de la theologie pendant la premikre moilie du aii. sigele, Paris, 1909; T. F. tailor, The Christian Church and Education, New York, 1910; F. P. Graves, A History of Education during the Middle Ages and the Transition to Modem Times, New York, 1910; Schaff, Christian Church, v. 2, chaps. viii.-ix.

I. Early and Medieval Libraries: The causes which originated ancient Christian literature, viz., " the regulation of the increasing disciplinary, organizing, and dogmatic needs, the struggle with heresy, the necessity of defending religion, and the ineradicable desire for knowledge," led to the founding and enlarging of ecclesiastical libraries in ancient Christendom in all periods of the Church's history, especially after periods of decay. Through the instrumentality of Origen the library at Cxsarea was founded, enlarged by Pamphilus, and given to the church there. From the end of the fourth century the larger churches had their archives and libraries, and for many centuries there was no difference between archives and libraries of the churches, though it arose later. In the Middle Ages the church libraries differed from those of earlier times in that they included Greek and Roman heathen classics; the keen Christian opposition had moderated, and men perceived that there was much in classical literature which ministered to knowledge, particularly to theology. These classics, therefore, found a place alongside the literary productions of the teachers of the Church. Yet by the end of the Middle Ages, many church and monastic libraries had fallen into decay. This is illustrated by the remark of Pohle (KL, ii. 790) that with the general neglect of literary studies in the fourteenth and fifteenth centuries ignorance and indolence had taken hold of the monks of St. Gall.

II. In Germany: Luther, in the last part of his Schrift an die Burger and Ratsherrn alter Stkdte DeutschLands, loss sic christliche Schulen attfrichten,