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# Catholic Encyclopedia (1913)/Establishment

From volume 5 of the work.
Establishment (or Established Church), The.— The union of Church and State setting up a definite and distinctive relation between the two is frequently expressed in English by the use of the word "establishment", applied to such union in both Catholic and Protestant States, in spite of the fundamental differences of principle which characterize them. "The Establishment", or "the Established Church" is often used as a distinctive name for the ecclesiastical system established by law in Scotland, in Ireland (until 1869), but especially in England. The pre-Reformation Church of England was the religion of the people and its establishment was the spontaneous act of the people; the distinctive feature of the post-Reformation Church is that it was imposed upon the people by legal enactment, and based upon the principle of royal supremacy. Papal jurisdiction was not simply swept away but was transferred entire to the Crown. And except for the brief return to Catholic unity under Mary (1553-1558) and during the Commonwealth (1649-1660), the arrangements then made have continued to limit the liberty of action of the Anglican body alike in matters doctrinal and disciplinary. Convocation cannot meet, discuss, or enact new canons without royal permission (25 Hen. VIII, c. 19); the effective nomination of archbishops and bishops, etc., rests with the Crown (25 Hen. VIII, c. 19); supreme spiritual and ecclesiastical jurisdiction is annexed to the Crown (25 Hen. VIII, 19, cf. 1 Eliz., c. 1). Moreover, no modification of its formularies or doctrines has been permitted without the sanction of an act of Parliament. The term "by law established", as applied to the Church of England, is first met with in the canons of the Convocation of 1604 (c. iii), which declares "that the Church of England by law established under the King's Majesty" is a true and Apostolic Church. It is of frequent occurrence in subsequent statutes. The term "established" was applied to the prescribing and settling by law of the liturgical formularies of the English Church in the Act of Uniformity, 1558 (I Eliz., c. 2, §27). (See Anglicanism; Convocation of the English Clergy.)
BERNARD WARD
# Catholic Encyclopedia (1913)/Estévan (Juan) Cabrillo

From volume 3 of the work.
A Portugese in the naval service of Spain, date and place of birth unknown; died on the island of San Bernardo, 3 Jan., 1543. In 1541 Pedro de Alvarado gathered a fleet of twelve vessels on the coast of Western Mexico (Navidad) for an expedition to the Moluccas. Alvarado was soon after killed in the assault on the rock of Nochiztlan (Jalisco), defended by hostile Indians. The Viceroy Mendoza then sent most of the squadron under the command of Villalobos to the Moluccas, and two of the largest vessels to the north along the coast, appointing Cabrillo as commander. The latter sailed from Navidad in 1542, coasting slowly upwards owing to contrary winds. In the course of his voyage he discovered Santa Catalina, the Santa Barbara channel, Monterey, Cape Mendocino, and the Oregon coast as far as latitude 43°, thus being the discoverer of Oregon and of the entire California coast. Scurvy having broken out among the crew to a violent degree, Cabrillo could make but a short stay on the shores of Oregon and Northern California, and had to turn back.
His character was distinguished by many honourable features, and his treatment of the aborigines on the voyage was particularly kind and generous. Nothing else is known of him, except that he was brought up a Catholic and remained in the Faith to the time of his death. The report of Cabrillo has been printed in the "Colección de documentos para la historia de de España". To that collection and to the "Colección de documentos de Indias" (both printed at Madrid, and very volumnious) the reader must be referred for collateral information. The map of Cabrillo was published by Archbishop Lorenzana (1770). His voyage is mentioned more or less extensively in every work of importance on the early history of North America.
H.H. BANCROFT, History of the Pacific States; CLINCH, California and Its Missions (San Francisco, 1904); BERISTAIN DE SOUZA, Biblioteca hispano-americana septentrional (Amecameca, 1883).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Orsisius

From volume 11 of the work.
(Arsisios, Oresiesis-Heru-sa Ast)
An Egyptian monk of the fourth century was a disciple of Pachomius on the Island Tabenna in the Nile. When Pacomius died (348), Orsisius was chosen as his successor; but he resigned in favour of Theodore. It was not till Theodore's death (c. 380) that Orsisius, advised by St. Athanasius, accepted the office of hegumen. Theodore and Orsisius are said to have helped Pachomius in the composition of his rule; Gennadius (De, vir, ill., IX) mentions another work;
   Oresiesis the monk, a colleague of Pachomius and Theodore and a man perfectly learned in the Scriptures, composed a Divinely savoured book containing instruction for all monastic discipline, in which nearly the whole Old and New Testaments are explained in short dissertations in as far as they affect monks; and shortly before his death he gave this book to his bretheren as his testament.
This is supposed to be the work; "Doctrina de institutione monachorum" translated by St. Jerome into Latin (P.L., CIII, 453 sq., and P.G., XL., 870-894). Migne prints after it (P.G., XL., 895 sq.) another work attributed to the same author: "De sex cogitationibus sanctorium", which, however, is probably by a later Oresius.
Cave, Scriptorum eccl. historia literaria, I (Basle, 1741) 209: Ceillier, Histoire generale des auteurs sacres, IV (Paris, 1860), 235 sq.
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Orthodox Church

From volume 11 of the work.
The technical name for the body of Christians who use the Byzantine Rite in various languages and are in union with the Patriarch of Constantinople but in schism with the Pope of Rome. The epithet Orthodox (orthodoxos), meaning "right believer", is, naturally, claimed by people of every religion. It is almost exactly a Greek form of the official title of the chief enemies of the Greeks, i.e. the Moslems (mu'min, fidelis). The Monophysite Armenians called themselves ughapar, meaning exactly the same thing.
How "Orthodox" became the proper name of the Eastern Church it is difficult to say. It was used at first, long before the schism of Photius, especially in the East, not with any idea of opposition against the West, but rather as the antithesis to the Eastern heretics - Nestorians and Monophysites. Gradually, although of course, both East and West always claimed both names, "Catholic" became the most common name for the original Church in the West, "Orthodox" in the East.
It would be very difficult to find the right name for this Church. "Eastern" is too vague, the Nestorians and Monophysites are Eastern Churches; "Schismatic" has the same disadvantage. "Greek" is really the least expressive of all. The Greek Church is only one, and a very small one, of the sixteen Churches that make up this vast communion. The millions of Russians, Bulgars, Rumanians, Arabs, and so on who belong to it are Greek in sense at all. According to their common custom one may add the word "Eastern" to the title and speak of the Orthodox Eastern Church (he orthodoxos anatolike ekklesia).
The Orthodox, then, are the Christians in the East of Europe, in Egypt and Asia, who accept the Councils of Ephesus and Chalcedon (are therefore neither Nestorians nor Monophysites), but who, as the result of the schisms of Photius (ninth cent.) and Cerularius (eleventh cent.), are not in communion with the Catholic Church. There is no common authority obeyed by all, or rather it is only the authority of "Christ and the seven Ecumenical Synods" (from Nicæa I in 325, to Nicæa II in 787).
These sixteen Churches are: (1) The four Eastern patriarchates - Constantinople, Alexandria, Antioch, Jerusalem - and the Church of Cyprus, independent since the Council of Ephesus. (2) Since the great schism eleven new Churches have been added, all but one formed at the expense of the one vast Patriarchate of Constantinople. They are the six national churches of Russia, Greece, Servia, Montenegro, Rumania, and Bulgaria, four independent Churches in the Austro-Hungarian Monarchy, namely Carlovitz, Hermannstadt, Czernovitz, Bosnia-Herzegovina, and lastly the Church of Mount Sinai, consisting of one monastery separated from Jerusalem. One of these Churches, that of Bulgaria, is in schism with Constantinople since 1872. The total number of Orthodox Christians in the world is estimated variously as 95 to 100 millions. (See EASTERN CHURCHES; GREEK CHURCH; CONSTANTINOPLE, Heresy and Schism; RUSSIA.)
ADRIAN FORTESCUE
# Catholic Encyclopedia (1913)/Oropus

From volume 11 of the work.
Titular see, suffragan of Anazarbus in Cilicia Secunda. It never really depended on Anazarbus but on Seleucia in Isauria, as is evident from the Greek text of the "Notitiæ Episcopatuum" of Antioch in the sixth and tenth centuries ("Echos d'Orient", 1907, X, 95, 145), where the city figures as Oropa or Oroba, and from the Latin translation where it is called Oropus ("Itinera Hierosolymitana", Geneva, 1880, I, 334). Oropus is no other than Olba, suffragan of Seleucia, annexed with the Province of Isauria to the Patriarchate of Constantinople in the eighth century, and mentioned in the "Notitiæ" of Leo the Wise and of Constantine Porphyrogenitus. (See Olba.)
S. VAILHÉ
# Catholic Encyclopedia (1913)/Johann Faber (of Heilbronn)

From volume 5 of the work.
Johann Faber of Heilbronn, controversialist and preacher; b. 1504, at Heilbronn in Wittenberg; d. at Augsburg, 27 Feb., 1558. At the age of sixteen he entered the Dominican Order and made his ecclesiastical studies in the convent at Wimpfen. Of his earliest missionary labours little is known. In 1534 he was charged with the duty of preaching in the cathedral of Augsburg, but owing to the Lutheran heresies and the bitter attitude of the heretics towards the Church, in consequence of which the Catholic clergy were forbidden to preach, his usefulness there was of short duration. Thence he went to the University of Cologne, where he devoted himself for several years to the higher clerical studies. Here he published in 1535 and 1536 several unedited works of the English mystic, Richard Rolle. Returning to Wimpfen he engaged in the work of preaching and refuting the errors of the Reformers, which had already taken deep root among a large portion of the people. His unwearied zeal, however, in upholding the ancient Faith and the marvellous results attending it, caused his enemies to turn against him with such bitterness that he was forced to leave the city. In 1539, at the solicitation of the citizens of Colmar, he proceeded to that city, where the new doctrines had by this time gained considerable ground. On 2 Sept. of the same year he matriculated at the University of Freiburg as "Concionator Colmarensis", and it was at this time, in all probability, that he received the baccalaureate. In 1545 he was elected prior of the convent in Schlettstadt, but he had served only two years in this capacity when he was again appointed to take charge of the pulpit in the cathedral of Augsburg. Being compelled to abandon it once more in 1552, he proceeded to the University of Ingolstadt, where he received the degree of Doctor of Theology under the presidency of Peter Canisius, who succeeded him later in the pulpit of Augsburg. In the following year he returned again to Augsburg, where he died. Faber was a man of vast theological erudition. His zeal to stem the tide of heresy and the invincible courage he evinced in exposing the prevailing errors brought him into conflict with many heretical leaders. He is the author of a number of excellent works, including the following: (1) "Quod fides esse possit sine caritate, expositio pia et catholica" (Augsburg, 1548); (2) "Testimonium Scripturae et Patrum B. Petrum apostolum Romae fuisse" (Antwerp, 1553); (3) "Grundliche und christliche Anzeigungen aus der heiligen Schrift und heiligen Kirchenlehrern was die evangelische Messe sei" (Dillingen, 1558); (4) "Enchiridion Bibliorum concionatori in popularibus declamationibus utile" (Cologne, 1568); (5) "Precationes Christianae ex sacris litteris et D. Augustino singulario studio concinnatae et selectae" (Cologne, 1586).
JOSEPH SCHROEDER
# Catholic Encyclopedia (1913)/Johann Friedrich Schannat

From volume 13 of the work.
German historian, b. at Luxemburg, 23 July, 1683; d. at Heidleberg, 6 March, 1739. He studied at the University of Louvain and when twenty-two years of age was a lawyer, but before long he turned his attention exclusively to history and became a priest. The Prince-Abbot of Fulda commissioned Schannat to write the history of the abbey and appointed him historiographer and librarian. At a later date he received similar commissions from Franz Georg von Schonborn, Archbishop of Trier and Bishop of Worms. In 1735 the Archbishop of Prague, Count Moriz von Manderscheid, sent Schannat to Italy to collect material for a history of the councils. He made researches with especial success in the Ambrosian Library at Milan and the Vatican Library at Rome. His chief works are: "Vindemiae literariae" (1723-24); "Corpus traditionum Fuldensium" (1724); "Fuldischer Lehnhof" (1726); "Dioecesis Fuldensis" (1727); "Historia Fuldensis" (1729); "Historia episcopatus Wormatiensis" (1734); "Histoire abregee de la maison Palatine" (1740). More important than all these, however, is the "Concilia Germaniae", edited from material left by Schannat and continued by the Jesuit Joseph Hartzheim (11 fol. vols., 1759-90). At a later date the "Eiflia illustrata" (1825-55) was also published.
LA BARRE DE BEAUMARCHAIS, Eloge historique de l'abbe Schannat in SCHANNAT, Histoire abregee de la maison Palatine; WILL in Hessenland, V (Cassel, 1891), 92-93, 102-105.
Klemens Löffler.
# Catholic Encyclopedia (1913)/Johann G. Albrechtsberger

From volume 1 of the work.
​Albrechtsberger, Johann G., master of musical theory, and teacher of Hummel and Beethoven, b. at Klosterneuburg in Lower Austria, 3 February, 1736; d. in Vienna, 7 March 1809. He began his musical career as a choir-boy at the early age of seven. The pastor of St. Martin's, Klosterneuburg, observing the boy's talent and his remarkable industry, and being himself an excellent musician, gave him the first lessons in thoroughbass, and even had a little organ built for him. Young Albrechtsberger's ambition was so great that he did not even rest on Sundays and holidays. To complete his scientific and musical studies he repaired to the Benedictine Abbey at Melk. Here his beautiful soprano voice attracted the attention of the future Emperor Leopold, who on one occasion expressed his high appreciation and presented the boy with a ducat. The library at Melk gave him the opportunity to study the works of Caldara Fux, Pergolese, Handel, Graun etc. The result was the profound knowledge of music which gave him a high rank among theorists. Having completed his studies he became organist at the cathedral there, where he remained for twelve years. He next had charge of the choir at Raab in Hungary, and at Mariatfel. Subsequently he went to Vienna having been named choir-director of the church of the Carmelites. Here he took lessons from the court organist, Mann, who was highly esteemed at that time. Mann became his friend, as did also Joseph and Michael Haydn, Gassmann, and other excellent musicians. In 1772 he obtained the position of court organist in Vienna, which Emperor Joseph had promised him years before. This position he held for twenty years, and then became choir-master at St. Stephen's. Here he gathered about him a circle of pupils, some of whom were destined to become musicians of immortal fame. Among them Ludwig von Beethoven, Joseph Eybler, Johann Nepomuk Hummel, Joseph Weigl and others. The Swedish Academy of Music at Stockholm made him an honorary member in 1798. Albrechtsberger will probably always hold a high rank among musical scientists, his treatise on composition especially will ever remain a work of importance by reason of its lucidity and minuteness of detail. His complete works on thoroughbass, harmony and composition were published, in three volumes, by his pupil, Ignaz Von Seyfried. His many church compositions, on the other hand, while technically correct and ornate, are dry, and betray the theorist. Of his compositions, only twenty-seven are printed, out of a total of 261; of the unpublished remainder, the larger part is preserved in the library of the Gesellschaft der Musikfreunde at Vienna.
Kornmüller, Lex. der kirchl. Tonkunst; Grove, Dict. Of Music and Musicians; Naumann, Geschichte der Musik.
J. A. Völker.
# Catholic Encyclopedia (1913)/Johann Faber (Theologian)

From volume 5 of the work.
Theologian, b. at Leutkirch, in Swabia, 1478; d. in Vienna, 21 May, 1541.
He studied theology and canon law at Tübingen and Freiburg in the Breisgau; was made doctor of sacred theology in Freiburg; became in succession minister of Lindau, Leutkirch; Vicar-General of Constance, 1518; chaplain and confessor to King Ferdinand I of Austria, 1524; was appointed Bishop of Vienna, 1530. While a canon of the cathedral of Basle he formed a friendship with Erasmus that lasted throughout their lives; Erasmus persuaded Faber to take up the study of the Fathers.
Like others of his time Faber was at first friendly with the Reformers, Melanchthon, Zwingli, and Oecolampandius, sympathizing with their efforts at reform and opposing certain abuses himself; but when he realized that neither dogma nor the Church herself was spared by the Reformers, he broke with them and became their most consistent opponent. He wrote his first polemic against Luther, "Opus adversus nova quaedam dogmata Martini Lutheri" (1552). This was soon followed by his "Malleus Haereticorum, sex libris ad Hadrianum VI summum Pontificem" (Cologne, 1524; Rome, 1569). From this latter work he is sometimes called the "hammer of heretics". He entered into public debate with Zwingli at Zurich; was prominent in all the diets held to restore peace to the Church; and was one of the committee appointed to draw up a refutation of the Confession of Augsburg. On some points, e.g. the celibacy of the clergy, he was willing to recognize certain unfortunate conditions if an agreement could be reached to prevent similar conditions in the future, but no agreement was possible. He was sent by Ferdinand to Spain and then to Henry VIII in England to seek aid against the invading Turks; Ferdinand also had him enlist the services of the University of Vienna to combat the spread of the doctrines of Luther in Austria. As bishop his zeal was unbounded; he protected his flock by frequent preaching and numerous writings, and he held regular conferences with his clergy. He founded twelve scholarships for boys who wished to become priests but did not have the means to realize their ambition.
His works (German and Latin) are homiletical and polemical in character. Besides those already mentioned he wrote treatises on faith and good works, on the Sacrifice of the Mass; an instruction and answer to Luther's work against the King of England; a treatise against the more recent tenets of Luther; a comparison of the writings of Hus and Luther; the power of the pope in the case of Luther; an answer to six articles of Zwingli; defence of catholic belief against the chief Anabaptist, Balthasar of Friedberg; a book on the religion of the Russians; sermons on the misery of life and on the Blessed Sacrament; sermons of consolation and courage while the Turks were besieging Vienna. His works in three folio volumes (Cologne, 1537-40) do not contain his polemical writings; these are found in "Opuscula quaedam Joannis Fabri, Episcopi Viennensis (Leipzig, 1539).
M. SCHUMACHER
# Catholic Encyclopedia (1913)/Johann Georg Herbst

From volume 7 of the work.
Born at Rottweil, in Würtemberg, 13 January, 1787; died 31 July, 1836. His college course, begun in the gymnasium of his native city, was pursued in the Benedictine monastery of St. Peter in the Black Forest and in 1806 Herbst registered at the University of Freiburg. After some time spent in completing his mathematical and philosophical studies, he devoted his talents to mastering Oriental languages and Biblical science under the tutorship of Johann Leonard Hug. From the university Herbst went, in 1811, to the seminary of Meersburg, to prepare himself for Holy orders, and was ordained to the priesthood in March, 1812. Called at once to the seminary of Ellwangen to discharge the office of repetent, he at the same time accepted the chair of Hebrew and Arabic at the newly-erected University of Ellwangen, and, two years later, was promoted to the professorship of Oriental languages and Old Testament exegesis. In 1817 the theological faculty of Ellwangen was transferred to Tübingen, and there, in addition to the courses already entrusted to him, Herbst taught introduction to the Holy Scriptures and Biblical archæology; he also occasionally was prevailed upon to lecture on New-Testament exegesis, church history, and pastoral theology. Those were heroic times for the young faculty of theology, which, with such men as Sebastian Drey, J. B. Hirscher, and Möhler on its staff, and pupils of the stamp of J. C. Hefele, was rapidly winning a conspicuous place in the realm of scholarship.
What the intellectual activity of Herbst was amidst his manifold occupations as a professor, may be gathered from his works. His first publication was a volume entitled: "Observationes quædam de Pentateuchi quatuor librorum posteriorum auctore et editore" (Gmünd, 1817). From the foundation, in 1819, of the Tübingen "Theol. Quartalschrift", he was a steady contributor thereto; but his principal work, left unfinished, and perhaps slightly tainted by the then prevalent tendencies to rationalism, is an introduction to the Old Testament, which was completed and edited by his pupil Welte (1841-44). In 1832 Herbst was appointed head librarian of the Royal University; but through overwork his health soon failed, and he died after a short sickness borne with admirable resignation. A remarkable linguist, thoroughly conversant with the vast literature of his favourite studies, endowed with true critical acumen, Herbst possessed, moreover, in a high degree, the gift of imparting his knowledge in a most clear, attractive, and appealing manner.
Theol. Quartalschrift (Tübingen, 1836), 767; FRITZ in Kirchenlex., s. v.; RUCKGABER, Geschichte der Frei- und Reichstacdt Rottweil (Rottweil, 1835).
CHARLES L. SOUVAY.