Jesuit practice viewed all people as equal before God and as having equal need for salvation. Thus, it was incumbent on the Church to provide for the intellectual and spiritual well-being of slaves. Le Jeune himself adopted a very direct approach to this issue. As early as 1634, Le Jeune expressed enthusiasm because he found himself teaching African children the alphabet, and in Volume V of The Jesuit Relations he emphasized the need for Africans to gain sufficient learning and literacy so that they could demonstrate enough of an understanding of Catholic dogma to secure the rite of baptism. Since Jesuits consistently emphasized the role of the intellect, it is logical that they advocated education for slaves throughout the colonies. Most of the priests' work was with slave children; unlike adults, they were granted time away from their masters for basic schooling, and since so much cultural disruption had already taken place, slave parents were not generally viewed as opponents to education in the same way that Native American parents were. In their work with the children of colonists, slaves, and Native Americans, Le Jeune and his fellow Jesuits used the same sort of materials, such as a primer or hornbook that were used throughout the North American colonies. These materials transmitted traditional European cultural and religious beliefs while they encouraged literacy. Teaching the catechism, biblical passages, and religious stories was, the Jesuits believed, the primary role of literacy in New France. He established the chapel of Notre Dame de Recouvrance in Quebec and assigned Fathers Charles Lallemant and Anne de Nouë to it. In August 1639 Sister Marie of the Incarnation arrived in Quebec. The Ursulines established a convent in the lower town (Basse-Ville). Also on board were three Canonesses of St. Augustine of the Mercy of Jesus to establish a hospital underwritten by Marie Madeleine d'Aiguillon, niece of Cardinal Richelieu in response to a report from Le Jeune that had been published in the "Relations" in France. Le Jeune remained the superior of the Jesuit mission until 1639 when he was replaced by Father Barthélemy Vimont, but he did not return to France until 1649. Upon his return, he served as the mission procurator of New France until 1662, only two years before his death. The writings and experiences of Le Jeune and his fellow Jesuits are reflected in the Code Noir passed by France's King Louis XIV in 1685. This document outlined the rights of both slaves and their masters throughout the French colonies and notably advocated that slaves gain enough education that they would understand and embrace Catholicism.