OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Jean-Baptiste de la Brosse

From volume 2 of the work.
A Jesuit missionary, born 1724 at Magnac, Angoumois, France; died 1782. He studied classics at the Jesuit College of St. Louis at Angoulême, and entered the novitiate of the society at Bordeaux, in 1740. After a full course of philosophy and theology in the latter city, he was ordained in 1753 and sent to Canada the following year. He first laboured on the Abenaki mission, held different positions in the College of Quebec, and finally succeeded, in the Montagnais mission, Father Coquart, who died in 1765 at Chicoutimi. De la Brosse was the twenty-first of his order to fill that post. Fixing his headquarters at Tadousac, at the mouth of the Saguenay, a rendezvous for the Montagnais and for the traders of the lower St. Lawrence, his apostolate radiated from that point along the Labrador coast, to the French settlements on the south shore of the great river, to the Micmacs of Restigouche, and as far east as Isle Saint-Jean (Prince Edward Island). Besides Christian doctrine, he taught the Montagnais reading, writing, and plainsong, creating and developing in their souls the taste for elementary instruction which is to be found to this day in each family of the tribe. The zealous and practical missionary had 3000 copies of the Montagnais alphabet, and 2000 copies of a catechism and prayer book in the same tongue printed at Quebec in 1767.
The latter is one of the first books issued from the press in Canada. It bears the author's name in Montagnais (Tshitstiisahigan), which signifies a broom or brush, in allusion to his family name. He also compiled a dictionary in the same language being moreover familiar with the Abenaki and Micmac dialects. His inland mission-field embraced all the region watered by the Saguenay and Lake St. John. He braved the stubborn ferocity of the Naskapi Indians, who had so far resisted every attempt to convert them. A forest fire, whose ravages he is said to have miraculously stopped, was the occasion of their consenting to hear the Gospel. Father de la Brosse left a reputation of holiness which still endures. His remains lie in the old mission-chapel of Tadousac.
ROY, Voyage au pays de Tadousac (Quebec, 1889); ROCHEMONTEIX, Les Jésuites et la Nouvelle-France au xviii$^e$ siècle (Paris, 1906).
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Jean-Barthélemy Hauréau

From volume 7 of the work.
Historian and publicist; b. at Paris, 1812; d. there, 1896. He was educated at the Louis le Grand and Bourbon colleges in his native city, and won high honours at his public examination. After graduating he became a journalist, and soon was a contributor to several democratic papers: "La Tribune", "Le National", "Le Droit", "La Revue du Nord". In 1838 he took the chief editorship of the "Courrier de la Sarthe" and was appointed librarian of the city of Le Mans, which position he retained until 1845, when he was dismissed on account of comments of his on the daring speech of the Mayor of le Mans to the Duke of Nemours. He returned to Paris and once more became one of the editors of "Le National". In 1848 the department of la Sarthe sent him to the Constituent Assembly, but his political career was neither long nor remarkable. In the same year he had been appointed keeper of the manuscripts at the Bibliotheque Nationale, but he resigned in 1851 in order to protest against the coup d'état of Louis Napoleon. In 1861 the Association of Advocates chose him as its librarian and in 1862 he became a member of the Academie des Inscriptions et Belles-Lettres. From 1871 to 1882 he was director of the Imprimerie Nationale. While Hauréau was not always sound in his philosophical views, he died as a good Catholic, after receiving the sacraments of the Church.
Hauréau was a voluminous writer. He contributed the "Pharsale" of Lucan and the "Facétie sur la mort de Claude" of Seneca, two translations, to the collection of Latin classics of Nisard. Besides writing numerous articles for political and historical cyclopedias, he published a number of important works on history and philosophy:-"Critique des hypothèses métaphysiques de Manès, de Pélage et de l'idéalisme transcendental de saint Augustin" (Le Mans, 1840); "Histoire littéraire du Maine" (Paris, 1843-52), "Manuel du Clergé" (Paris, 1844), "Histoire de la Pologne" (Paris, 1846); "Charlemagne et sa cour" (Paris, 1854); "François Ier et sa cour" (Paris, 1855); "Hugues de saint-victor" (Paris,1859); "Singularités historiques et littéraires" (Paris, 1861); "Histoire de la philosophie scolastique" (Paris, 1872-80), the best-known of his works, "Le commentaire de Jean Scot Erigène sur Martinus capella" (Paris, 1861), etc. He is also the author of vols. XIV and XV of "Gallia Christiana" (Paris, 1856-1865).
VAPEREAU, Dictionnaire universel des contemporains (Paris, 1893); Revue des questions historique." (Paris, 1896), 325; FRANK, Essais de critique philosophique (Paris, 1885).
P. J. Marique.
# Catholic Encyclopedia (1913)/Jean-Edmé-Auguste Gosselin

From volume 6 of the work.
Ecclesiastical author; b. at Rouen, France, 28 Sept., 1787; d. at Paris, 27 Nov., 1858. He studied philosophy and theology at St-Sulpice, Paris, 1806-11; became professor of dogma, while yet a subdeacon, after the expulsion of the Sulpicians from the seminary by Napoleon, 1811; was ordained priest, 1812. On the return of the Sulpicians (1814) he entered their society; was vice-president of the seminary at Issy, 1814-30; professor of theology to the candidates for the society, 1814-18; superior of the seminary from 1831 to 1844, when the feeble state of his health, which had always been delicate, obliged him to resign. His increasing infirmities from that time till his death permitted him to render little service except by his pen and the example of his piety, industry, and fortitude. A charming portrait of M. Gosselin has been left by Ernest Renan; in his "Lettres du Séminaire" we see the impression produced on the young man by his kindness, gentleness, sober piety, and prudence, his vast and varied erudition. And in the work of his old age, "Souvenirs d'enfance et de jeunesse", Renan says: "He was the most polished and amiable man whom I have ever known."
Besides many minor writings of service in their day, Gosselin left three works which are still of great value. The first is the standard edition of Fénelon in twenty-two volumes (1820-24), to which he added his correspondence in eleven volumes (1827-29), besides a corrected and enlarged edition of Bausset's "Histoire de Fénelon" and other smaller works devoted to the Archbishop of Cambrai. Gosselin's edition is valuable for its notes and discussions, but its accuracy has been somewhat marred by his partiality for Fénelon. Out of it grew his best-known work, "Pouvoir du Pape au moyen âge" (1839; 2nd edition, 1845; tr. as "The Power of the Popes during the Middle Ages", Baltimore, 1853). This remains the classic study of its subject, though in part superseded by Mgr Duchesne's researches. It proved beyond question that the popes exercised temporal power over sovereigns during the Middle Ages. Orestes Brownson, in several articles devoted to it, while admitting its great erudition, attacked its position (adopted from Fénelon), that this power was derived not from Divine authority, but from the public law of that period. Gosselin lived to complete his valuable "Vie de M. Emery" which was revised and published (1861) after his death.
JOHN F. FENLON
# Catholic Encyclopedia (1913)/Jean-Baptiste Rousseau

From volume 13 of the work.
French poet, b. in Paris, 16 April 1670; d. at La Genette, near Brussels, 17 May, 1741. Although he was the son of a shoemaker, he was educated with the greatest care and made his studies a the Jesuit College of Louis le Grand, Paris. On account of his wit, he was admitted to the most exclusive salons. After a short sojourn in London, as private secretary to the French ambassador, Tallard, he frequented the irreligious society which gathered at the Temple, the evil influence of which caused his misfortunes. His first dramatic attempts were failures, but his epigrams gained him a great reputation. He was elected to the Academy of Inscriptions and Belles-Lettres in 1700. "Couplets infâmes", a libel of a most licentious character. Having retorted that they had been written by Saurin, he was sentenced by the Parliament to pay four thousand livres damages to Saurin, and soon after sent to exile. He went first to Switzerland, where he was sheltered by the French ambassador, Count de Luc, then to Vienna, to Prince Eugène's Court, and finally to Brussels. He tried several times to have the court's decision annulled, but failed because of the hostility of Voltaire and a few others. His works consist of: (1) a comedy in prose, "Le café" (1694), two operas, "Jason" (1696) and "Vénus et Adonis" (1697), and five comedies in verse, only two of which were produced on the stage, "Le flatteur" (1696) and "Le capricieux" (1700); (2) four books of odes, the first being an adaptation of the Psalms, two books of allegories and a score of cantatas; (3) his epigrams, the best part of his work, which will secure his fame; (4) his letters. His works were repeatedly reprinted from 1710 to 1820. His lyrics are not esteemed now, but he is still regarded as the greatest epigrammatist of the eighteenth century.
BRUNETIÈRE, Manuel del l'hist. de la litt. Française (Paris, 1899); FAGUET, Revue des cours et confé (Paris, 1899-1900).
LOUIS N. DELAMARRE
# Catholic Encyclopedia (1913)/Jean-Baptiste Terrien

From volume 14 of the work.
Dogmatic theologian, born at St-Laurent-des-Autels, Maine-et-Loire, 26 Aug., 1832; d. at Bellevue, near Paris, 5 Dec., 1903. He entered the Society of Jesus at Angers, 7 Dec., 1854; taught philosophy for two years and dogmatic theology for twenty-two at the seminaries of Laval (France), 1864-80, and St. Helier (Jersey), 1880-88, then, after being spiritual father at Laval he was appointed professor of dogmatic theology and taught three years, 1891-94, at the Catholic Institute of Paris, remaining afterwards in this city as spiritual father and writer. During his first period of teaching, he did not publish any theological work, except a treatise, "De Verbo incarnato", Jersey, 1882, for private circulation; there are also five or six other treatises in MS. or lithographed, which form a substantial body of Positive rather than Scholastic theology, after the manner and doctrine of Cardinal Franzelin. In a quite different style is framed a neo-Thomistic monograph, published at paris in 1894: "S. Thomæ Aquinatis, O.P., doctrina sincera de unione hypostatica Verbi Dei cum humanitate amplissime declarata". At this time, Father Terrien began to apply his deep knowledge of theology to popular instruction, and published the following doctrinal treatises in French: "La Dévotion au Sacré-Coeur de Jésus, d'après les documents authentiques et la théologie", 1893; Italian translation by G.M. Rossi (Naples, 1895); "La grâce et la gloire ou la filiation adoptive des enfants de Dieu étudiée dans sa réalité, ses principes, son perfectionnement, et son couronnement final", 2 vols., 1897; new ed., 1908; "La Mère de Dieu et la Mère des hommes d'après les Péres et la théologie", 4 vols., 1900, 1902. These three works form unquestionably the most conspicuous part of Terrien's literary performance, as they are highly valuable on account of precision and richness of doctrine.
XAVIER LE BACHELET
# Catholic Encyclopedia (1913)/Jean-Baptiste de Belloy

From volume 2 of the work.
Cardinal-Archbishop of Paris, b. 9 October, 1709, at Morangles in the Diocese of Beauvais; d. in Paris, 10 June, 1808. Although of an ancient family of no mean military fame, young Belloy preferred an ecclesiastical career, made his classical and theological studies at Paris, where he was ordained priest, and received the degree of Doctor in Theology in 1737. In the ministry he shone more by his virtue than by his learning. Sweetness of character, enlightened and moderate zeal, unswerving fidelity to the principles and traditions of the church, characterized him through life, and rendered even his early ministry remarkably fruitful. His bishop, Cardinal de Gevres, appointed him vicar-general and archdeacon of his cathedral. In 1751 he was consecrated Bishop of Glandeves. At the famous Assembly of the French Clergy of 1755, he took sides with the moderate party and contributed to the restoration of tranquillity in the Church of France. Dissensions occasioned by the bull "Unigenitus" had become so great in the Diocese of Marseilles that, at the death of the saintly Bishop de Belsunce, there was imminent danger of schism. In this emergency a chief pastor of consummate prudence and tact was needed, and Bishop de Belloy was accordingly transferred to that see. Without sacrifice of principle or duty, by gentleness, tact, and justice, he gained the confidence of both parties and restored peace. In July, 1790, the National Assembly decreed the suppression of the Diocese of Marseilles. The bishop withdrew, but sent to the assembly a letter of protest against the suppression of one of the oldest episcopal sees of France. He retired to Chambly, a little town near his native place, where he remained during the most critical period of the Revolution. When, in 1801, the sovereign pontiff decided that the French bishops should tender their resignation in order to facilitate the conclusion of the Concordat, he was the first to comply, setting the example which exercised great influence over the other bishops. Napoleon, highly pleased with this act of devotion to Church and State, appointed the nonagenarian bishop to the See of Paris. Notwithstanding his extreme age he governed his new diocese with astonishing vigour and intelligence, reorganized the parishes, provided them with good pastors, and visited his flock in person. He restored the Crown of Thorns (10 August, 1806) to its place of honour in the Sainte Chapelle. Napoleon was so well satisfied that he asked and readily obtained for him the cardinal's hat, which Pius VII placed on the prelate's venerable head in a consistory held in Paris, 1 February, 1805. At his death Cardinal de Belloy had spent seventy-five years in the holy ministry to the edification of all and the evident satisfaction of both Napoleon and Pius VII, then engaged in deadly conflict. He is buried in Notre Dame, Paris, where the monument erected by Napoleon in his honour is one of the finest in the cathedral.
Fisquet, La France pontificale (Paris), I, 542-556; Feller, Biog. Univ., II, 199.
Charles B. Schrantz.
# Catholic Encyclopedia (1913)/Ulrich of Richenthal

From volume 15 of the work.
Chronicler of the Council of Constance, date of birth unknown; died about 1438. Ulrich was a citizen of Constance, well educated and a good latinist. He was a landowner and a layman, perhaps a son of the town clerk of Constance, Johannes Richenthal, who lived in the second half of the fourteenth century. During the session of the Ecumenical Council of Constance Ulrich frequently came into connection with the fathers assembled. He met the papal delegates who had to provide quarters for the members of the council. He was employed in business matters by princes who were present in the city during the council, and a bishop lived in his house. Ulrich followed the council, the great events that took place in it, the festivities, and all the celebrations of which his native town was the theatre. He wrote in the German dialect of Constance an exact and careful account of all, introducing much statistical matter. This chronicle is preserved in several manuscripts, of which one at St. Petersburg is in Latin. The Manuscripts contain coats-of-arms and other illustrations valuable for the history of civilization.
J. P. KIRSCH
# Catholic Encyclopedia (1913)/Unions of Prayer

From volume 15 of the work.
A tendency to form unions of prayer among the faithful has recently manifested itself in the establishment of organizations like the following:
(1) The Association of Prayer and Penitence in honour of the Heart of Jesus, founded at Dijon in 1879, transferred to Montmartre, and made an archconfraternity by Leo XIII, 10 April, 1894. Its purposes are: to offer reparation, by prayer and penitence, for sin, and for outrages against the Church and the pope; to obtain the welfare of the Church, the freedom of the pope, and the salvation of the world.
(2) The Archconfraternity of Our Lady of Compassion for the Return of England to the Catholic Faith, founded at Saint-Sulpice, Paris, by Brief of Leo XIII "Compertum est" (22 Aug., 1897). Jean-Jacques Olier had always been zealous for the conversion of England; and the ministry of his congregation was favourable to the spreading of this confraternity. The Brief exhorts the faithful everywhere to join this confraternity, and authorizes its directors to unite with all other similar confraternities, and communicate to them its indulgences. The "Statutes" were published, 30 Aug., 1897, by Decree of the Congregation of Bishops and Regulars. The solemn inauguration took place, 17 Oct., 1897, by the Cardinal Archbishop of Paris, in the presence of the Cardinal Archbishop of Westminster. About 1000 confraternities, in France, England, Italy, Belgium, Australia, and elsewhere, have become united with the archconfraternity. By Apostolic Letter of 2 Feb., 1911, Pius X extended the scope of the prayers of the archconfraternity from Great Britain to the whole of the English-speaking world.
(3) Pious Union of Prayer to Our Lady of Compassion for the Conversion of Heretics, founded at Rome, 7 Nov., 1896, in St. Marcellus. Similar unions may be formed in any church where there is an altar and a statue of Our Lady of Compassion. The director general is the Father-General of the Servites, who names a general secretary from his order.
(4) Archconfraternity of Prayers and Good Works for the Reunion of the Eastern Schismatics with the Church under the patronage of Our Lady of the Assumption, founded at the Church of the Anastasis at Constantinople. Organized by Emmanuel d'Alzon, the founder of the Assumptionists, it was developed under his successor François Picard to such a degree that even some Eastern schismatics were induced to pray for the same intentions. Leo XIII in the Brief "Cum divini Pastoris" (25 May, 1898) made it an archconfraternity prima-primaria. It is established at the church of the Assumptionists under the title of Anastasis of Constantinople. Affiliated confraternities may be formed wherever there is an Assumptionist church and house, with the same privileges as the archconfraternity. The "Statutes" were approved 24 May, 1898, by Decree of the Congregation of Bishops and Regulars. (See also APOSTLESHIP OF PRAYER; PARIS, Famous Pilgrimages; (2) Notre-Dame-des-Victoires.)
BERINGER, Die Ablässe (13th ed., Paderborn, 1910), Fr. tr. (Paris, 1905).
C. F. Wemyss Brown.
# Catholic Encyclopedia (1913)/Ungava

From volume 15 of the work.
A Canadian territory lying north of the Province of Quebec, detached (1876) from the Great Labrador peninsula. Ungava, whose area (354,961 sq. m.) surpasses that of Quebec (351,873 sq. m.), was annexed to the latter province (1912) by the Federal Government. It is bounded on the west by Hudson's Straits, comprising Ungava Bay, on the north-east and east by Labrador proper, on the south by the Province of Quebec, on the west by Hudson and James' Bays. This land was visited by the Basques, by Cabot (1493), Weymouth (1602), Hudson (1610), and by the Jesuits Dablon (1661) and Albanel (1672), on their journey by land to Hudson Bay. During the last century the Oblates of Mary Immaculate, Babel (1866 and 1870) and Lacasse (1875), evangelized the Indians of the interior. The Moravian Brothers began proselytizing the Esquimaux in 1770. Ungava now depends spiritually on the Vicariate Apostolic of the Gulf of St. Lawrence. Its immense forest and mineral resources, fertile soil, and unparalleled hydraulic power reveal a bright prospect for colonization and industry. Railway lines are in preparation between Quebec and Western Canada and Hudson Bay. The census of 1901 gave a population of 5113 souls, comprising the aborigines (Esquimaux on the coast, Montagnais and Nascaupis in the interior) and whites.
LIONEL LINDSAY
# Catholic Encyclopedia (1913)/Nicholas Owen

From volume 11 of the work.
A Jesuit lay-brother, martyred in 1606. There is no record of his parentage, birthplace, date of birth, or entrance into religion. Probably a carpenter or builder by trade, he entered the Society of Jesus before 1580, and had previously been the trusty servant of the missionary fathers. More (1586-1661) associates him with the first English lay-brothers. He was imprisoned on the death of Edmund Campion for openly declaring that martyr's innocence, but afterwards served Fathers Henry Garnett and John Gerard for eighteen years, was captured again with the latter, escaped from the Tower, and is said to have contrived the escape of Father Gerard. He was finally arrested at Hindlip Hall, Worcestershire, while impersonating Father Garnett. "It is incredible", writes Cecil, "how great was the joy caused by his arrest . . . knowing the great skill of Owen in constructing hiding places, and the innumerable quantity of dark holes which he had schemed for hiding priests all through England." Not only the Secretary of State but Waade, the Keeper of the Tower, appreciated the importance of the disclosures which Owen might be forced to make. After being committed to the Marshalsea and thence removed to the Tower, he was submitted to most terrible "examinations" on the Topcliffe rack, with both arms held fast in iron rings and body hanging, and later on with heavy weights attached to his feet, and at last died under torture. It was given out that he had committed suicide, a calumny refuted by Father Gerard in his narrative. As to the day of his death, a letter of Father Garnett's shows that he was still alive on 3 March; the "Menology" of the province puts his martyrdom as late as 12 Nov. He was of singularly innocent life and wonderful prudence, and his skill in devising hiding-places saved the lives of many of the missionary fathers.
[Note: In 1970, Nicholas Owen was canonized by Pope Paul VI among the Forty Martyrs of England and Wales, whose joint feast day is kept on 25 October.]
FOLEY, Records of English Jesuits (London, 1875-82), IV, 245; VII, 561; MORE, Hist. Prov. Anglicanae (St. Omers, 1660), 322; NASH, Mansions of England (London, 1906); TAUNTON, Hist. of Jesuits in England (London, 1901); Bibl. Dict. Eng. Cath., s. v.; POLLARD in Dict. Nat. Biog. (London, 1909), s. v.
S. Anselm Parker.
# Catholic Encyclopedia (1913)/Nicholas Horner

From volume 7 of the work.
Layman and martyr, born at Grantley, Yorkshire, England, date of birth unknown; died at Smithfield, 4 March, 1590. He appears to have been following the calling of a tailor in London, when he was arrested on the charge of harbouring Catholic priests. He was confined for a long time in a damp and noisome cell, where he contracted bloodpoisoning in one leg, which it became necessary to amputate. It is said that during this operation Horner was favoured with a vision, which acted as an anodyne to his sufferings. He was afterwards liberated, but when he was again found to be harbouring priests he was convicted of felony, and as he refused to conform to the public worship of the Church by law established, was condemned. On the eve of his execution, he had a vision of a crown of glory hanging over his head, which filled him with courage to face the ordeal of the next day. The story of this vision was told by him to a friend, who in turn transmitted it by letter to Father Robert Southwell S.J., 18 March, 1590. Horner was hanged, drawn and quartered because he had relieved and assisted Christopher Bales, seminary priest and martyr, b. at Cunsley, Durham, 1564, d. on the Scaffold at Fetter Lane, London 4 March, 1590. Father Bales was cruelly tortured in prison, although he was a consumptive; and was condemned merely for being a priest.
GILLOW, Bibl. Dict. Eng.. Cath., s. v.; CHALLONER, Memoirs, (Edinburgh, 1878), I, 166, 169, 218; RIBADENEIRA, Appendix Schismatis Anglicani (1610), 25; MORRIS, Troubles, 3rd series.
C. F. Wemyss Brown.