As to the monks， so long as they remain inside their dwellings， in company together and at home， he has nothing to say to them； but， when they come to preach， confess， officiate or teach in public on his ground， they fall under his jurisdiction； in concert with their superior and with the Pope， he has rights over them and he uses them.
They are now his auxiliaries assigned to or summoned by him， available troops and a reinforcement， so many chosen companies expressly ready， each with its own discipline， its particular uniform， its special weapon， and who bring to him in following a campaign under his orders， distinct aptitudes and a livelier zeal. He needs them[53] in order to make up for the insufficiency of his local clergy in arousing the spirit of devotion in his parishes and in enforcing sound doctrine in his seminaries. Now， between these two forces a common understanding is difficult； the former， adjuncts and flying about， march in front；the latter， holding the ground and stationary， look upon the new-comers as usurpers who lessen both their popularity and their fees； a bishop must possess great tact as well as energy to impose on both bodies of this clergy， if not an intimate union， at least mutual aid and a collaboration without conflict. - As to the nuns，[54] he is their ordinary， the sole arbiter， overseer and ruler over all these cloistered lives； he receives their vows， and renders them free of them； it is he who， after due inquiry and examination， authorizes each entrance into the community or a return to society， at first each admission or novitiate， and next each profession of faith or assumption of the veil， every dismissal or departure of a nun， every claim that one makes， every grave act of severity or decision on the part of the superior. He approves of， or appoints， the confessor of the establishment； he maintains seclusion in it， he draws tighter or relaxes the observances； he himself enters its doors by privilege of his office， and， with his own eyes， he inspects its régime， spiritual and temporal， through a right of control which extends from the direction of souls to the administration of property.
To so many obligatory matters he adds others which are voluntary， not alone works of piety， those relating to worship， propaganda， diocesan missions， catechizing adults， brotherhoods for perpetual adoration， meetings for the uninterrupted recital of the rosary， Peter's pence， seminary funds， Catholic journals and reviews-but， again， institutions for charity and education.[55] In the way of charity， he founds or supports twenty different kinds， sixty in one diocese alone， general and special services， infant nurseries， clubs， asylums， lodging-houses， patronages， societies for helping and placing the poor， for the sick at home and in the hospitals， for suckling infants， for the deaf and dumb， for the blind， for old men， for orphans， for repentant prostitutes， for prisoners， for soldiers in garrison， for workmen， apprentices， youths， and quantities of others. In the way of education， there are yet more of them - works which the Catholic chiefs have most at heart； without these， it is impossible in modern society to preserve the faith in each new generation. Hence， at each turning-point of political history， we see the bishops benefiting by the toleration or warding off the intolerance of the teaching State， competing with it， erecting alongside of its public schools free schools of its own， directed or served by priests or religious brotherhoods； - after the suppression of the university monopoly in 1850， more than one hundred colleges[56] for secondary education；after the favorable law of 1875， four or five provincial faculties or universities for superior instruction after the hostile laws of 1882， many thousands of parochial schools for primary instruction.