In founding the Holy Family1 Fr. Noailles certainly felt he was accomplishing an original Work. Those who came after him had the same impression. That was why he had opted for such a detailed juridical formula. It is also the reason why the Holy See was led, at the end of the 19^th and the beginning of the 20^th century, to ask itself a series of questions which resulted in some solutions which were more or less favourable. But the experience of history shows that a Founder is rarely an entirely isolated being. Either he is drawing on some sources or he is part of a whole movement. The present state of research into the matter does not allow us to establish whether Fr. Noailles used some definite sources for his project of the Association. He says himself that he received the plan directly from God or at least that he had conceived it at Issy-les-Moulineaux under the inspiration of the Holy Spirit.2 This type of affirmation is often met among the Founders of communities. From this point of view, there is no reason not to believe Fr. Noailles, even if he did use some pre-existing formula for certain points.3 Nevertheless, it would be interesting to know if other Founders of the 19^th century had conceived the idea of a foundation similar or analogous to the Holy Family and if Fr. Noailles could have heard something about these founders. It is also important to know, in a general way, if Fr. Noailles was part of a popular current where people from all states of life formed Associations for the purpose of evangelising or if he, with his work, was an isolated case.

To ask this question is to enter into a very vast complicated problem area. Numerous Congregations or Associations were founded in the 19^th century, especially in France.4 At present, we are discovering an aspect of 19^th century religious life which was mainly ignored until now: its originality.5 Founders, faced with a tabula rasa as a result of the Revolution, had free rein. It was one of those rare periods in history when, after a clean sweep, it was possible to build from scratch. It is true that some only thought of rebuilding the old but others were not of that mind. In this way, a large number of projects sprang up, which were more or less realised in practical terms and which came down to us with various distortions and modifications. Unfortunately, these projects were not studied as such. There is an enormous amount of edifying literature on the 19^th century congregations and, regardless of what one may think, it has a certain value and usefulness. The really scientific studies are, however, only beginning. We are still without essential syntheses.

The present chapter will, therefore, pose more questions than it may be able to answer. Other researches will have to be done on this. We shall simply study five very different movements, five very typical Founders or Foundresses: Bruno Lanteri (1750-1830), Founder of the Oblates of the Most Holy Virgin, St. Vincent Pallotti (1795-1850), Founder of the Society of the Catholic Apostolate, Basile Moreau (1799-1873), Founder of the Congregation of Holy Cross, Marie-Thérèse Dubouché, Foundress of the Reparatrice Adoration (1809-1863). Blessed Louise-Thérèse de Montaignac de Chauvance, Foundress of the Oblates of the Sacred Heart of Jesus (1820-1885). As we see, if the first mentioned was before Fr. Noailles’ time, the two following, and even the fourth are practically contemporaries of his. Their projects, although rather different, constitute useful poles of comparison. We shall study them simply in the chronological order of the births of these diverse Institutions.