GOODMAN
647
GOOD
Worthies of England: Mator in Communications of the Cam-
bridge Antiquarian Society, ii, 113; Gentleman's Magazine,
LXXVIII: LiNGARD. Hislon, of England. VII (Dublin, 1878).
257; see also Lee, in Diet. \at. Biog.. s. v.
A. A. MacErlean.
Goodman, John, Venerable, priest and martyr; b. in the Diocese of Bangor, Wales, 1590; d. 1642. He was educated at Oxford, and was ordained a Protes- tant minister, but abandoning heresy, he crossed over to Paris, where he was received into the Church by Mr. Richard Ireland. Admitted to Douai College, 12 Februarj', 1621, he continued his studies there until 1624, when he proceeded to St-Omer, in order to enter the Society of Jesus. Finding, however, that this was not his vocation, he was ordained a secular priest and sent on the English mission. He worked with unremitting zeal for some years, was twice appre- hended and twice released. Once more a prisoner in 1641 , he was brought to trial and condemned to death, but at the queen's intercession was reprieved. When this act of clemency on the part of Charles I excited the anger of Parliament, Goodman, with great mag- nanimity, protested his unwillingness to be a cause of dissension between Charles and his subjects, and begged that he might be sacrificed to appease the popu- lar displeasure. This heroic act of generosity made a considerable sensation, and probably suggested to Wentworth, Lord Strafford, the idea of doing the same. Goodman, however, was left to languish in Newgate, but the hardships soon put an end to his life on Good Friday, 1642, not 1645, as is sometimes said.
Challon'er, Memoirs of Missionary Priests (London, 1878), II, 79; The Prisoners of Newgate's Condemnation (London, 1642); Gii.l.ov.-.Bibl.Dicl.Eng.Cath..s.v.: Stale Papers. Dom. Chas. I., 1635, cccviii, nn. 66. 66, i.
J. H. Pollen.
Good Samaritan, Sisters of the, a congregation of Teitiaries Kegulur of St. Benedict, established 2 February, 1S.37, at .Sydney, Australia. In 1859 a sec- ond community was established at Windsor, and thereafter frequent foundations were made, so that now in the Archdiocese of .Sydney alone there are 21 houses, with 202 members, and in all Australia 29 communities and 268 members. In the Archdiocese of Sydney the sisters conduct 14 superior schools, with an attendance of about 700. In the Archdiocese of Adelaide they founded a convent at Gawler in 1902, and in the Archdiocese of Melbourne a house at North- cote (1904) and a high school at South Yarra. In the Diocese of Port Augusta, where they established a house in 1890, they have charge of a boarding school and a day school; in the Diocese of Rockhampton also they have a boarding school, founded in 1890; and in the Vicariate Apostolic of Cookto%\ii a day school, es- tablished in 1903. At Tempe, Arncliffe, in the Arch- diocese of Sydney, the Sisters of the Good Samaritan have established St. Magdalen's Retreat, a home for penitent women of all creeds. It is supported en- tirely by voluntary contributions and the labour of the inmates, who number (1909) about 130, and are en- couraged to remain at least two years in the institu- tion.
Australasian Catholic Directory (1909); HeimbuchER, Ort/e/l und Kongregalionen (Paderborn, 1907).
F. M. RUDGE.
Good Shepherd, Our Lady of Charity of the. — The aim of this institute is to provide a shelter for girls and women of dissolute habits, who wish to do penance for their iniquities and to lead a truly christian life. Not only voluntary penitents, but also tho.se consigned by civil or parental authority are admitted. Many of these penitents desire to remain for life ; they are admitted to take vows, and form the class of " magdalens", under the direction of the Sisters of the Good Shepherd. They are an austere contemplative community, and follow the Rule of the Third Order of
Mount Carmel. Prayer, penance and manual labour
are their principal occupations. Many of these " mag-
dalens" frequently rise to an eminent degree of sanc-
tity. Besides girls and women of this class, the order
also admits children who have been secured from dan-
ger, before they have fallen or been stained by serious
crime. They arc instructed in habits of industry and
self-respect and in all the duties they owe to them-
selves and to society. The " penitents", " magdalens"
and " preservates" form perfectly distinct classes,
completely segregated from one another.
The Good i^hepherd is a cloistered order and follows the Rule of St. Augustine. The constitutions are borrowed in great part from those given by St. Francis of Sales to the Visitation Sisters, but are modified to suit the nature of this work. Besides the three ordi- nary vows of poverty, chastity and obedience, the Sisters of the Ciood Shepherd take a fourth vow, namely, to work for the conversion and instruction of "penitents", — a vow which makes this order one of the most beautiful creations of Christian charity. The vows are renewed every year, for five years, before becoming perpetual. The order is composed of choir sisters, and lay or "converse" sisters. The choir sis- ters recite every day the Little Office of the Blessed Virgin. The habit is white, with white scapulars, reminding them of the innocence of the life they should lead. The choir sisters wear a black veil; the "con- verse" sisters a white veil. Around their necks, they wear a silver heart, on one side of which is engraved an image of "The Good Shepherd", and on the other, the Blessed Virgin, holding the Divine Infant, between a branch of roses and a branch of lilies. The heart represents that of the sister, consecrated to Mary and to her Di\ine Son, and the roses and lilies are symbol- ical of the virtues of charity and purity. The order is dedicated in an especial manner to the Holy Heart of Mary and to the Sacred Heart of Jesus, which are its two patrons. Besides the choir sisters and the "con- verse" sisters, the order also admits "Touriere" Sis- ters, who attend to the door and perform necessary duties outside the cloister. Their habit is black, and they take only the three ordinary vows.
The Institute of the Good Shepherd is a branch of "Our Lady of Charity of the Refuge", founded by Ble-ssed John Eudes, at Caen, France, in 1641, and approved by Alexander VII, 2 January, 1666, its constitutions being approved by Benedict XIV, in 1741. The order as primitively organized by Blessed John Eudes still exists in a flourishing state, under the first title of " Our Lady of Charity of the Refuge", and counts about thirty-nine houses and about 1893 sisters. The distinction between the primitive order and its branch, the Institute of " Our Lady of Charitj' of the Good Shepherd", consists mainly in the admin- istration. According to the custom of his time, the Blessed John Eudes ordained that " Our Lady of the Refuge" should have no mother-house, but that every house foimded by this order should be a distinct com- munity, having its own administration, and being united to the other houses only by bonds of fraternal charity.
Among the noble women who entered the ranks of the Sisters of the Refuge in the nineteenth centurj-, was one whose name will be long remembered. Mother Mary Euphrasia Pellet ier. She was born in the island of Noirmoutier, of pious parents, on 31 July, 1796, and recei\ed in baptism the name of Rose Virginia. She entered the community of "The Refuge" of Tours, in 1814, and made her profession in 1816, taking the name of Mary St. Euphrasia. She became first mis- tress of the "penitents", a short time after her pro- fession, and about eight years later was made superior- ess of the house of Tours. Desirous of extending the benefits of her order to the very extremities of the earth, she clearly saw that a central government, a mother-house, should be established. The house of
