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# Catholic Encyclopedia (1913)/Ancient See of Westeraas

From volume 15 of the work.
(AROSI, AROSIENSIS).
Located in Sweden. The Catholic diocese included the lands of Vestmanland and Stora, Kopparberg (Dalecarlia, Dalarne), and the district of Fellingsbro in the land of Orebro. The see was founded at Munktorp, then removed about 1100 (not 1050) to Westeraas by the English Cluniac missionary St. David, Abbot of Munktorph, Bishop of Westeraas, and one of the patron saints of Westeraas cathedral. Before 1118 the Diocese of Sigtuna was divided into those of Upsala and Westeraas, and Henry, Bishop of Sigtuna (1134), was transferred to Westeraas. Heathenism was not extinct in 1182. Charles (1257-1277) was a great benefactor, and Israel Erlandsson, O.S.B. (1260-1332; bishop, 1309- 1332), mined copper in Dalecarlia and wrote "De Vita et Miraculis S. Erici" (Ser. rev. Svec., II, I, 272-276). Otto (1501-1522) completed the cathedral. Peter Sunnanvader (1522-1523), formerly chancellor to Sten Sture, was executed for alleged treason in 1527. The last Catholic bishop, Petrus Magni (1524-1534), was consecrated on 1 May, 1524, at Rome, In 1527 a Diet was held at Westeraas which Protestantized the Swedish Church and separated it from Rome. Petrus Magni consecrated various bishops in 1528 and 1531 under protest. Though subjected latterly to humiliating tutelage by Gustavus Vasa, he retained the see until his death. The Dalecarlians rose repeatedly in defence of their religion, but were overcome by the cunning and violence of Gustavus I. Even now they retain many Catholic beliefs and usages. The cathedral of Westeraas and the parish church of Mora are the only important churches in the diocese.
At Westeraas there were a Franciscan convent (founded 1234) and a Hospital of the Holy Spirit (founded 1345). Munktorp Abbey was extinct before 1318. The Cistercian Abbey of Husby (Gudsberga, Mons Domini) in Dalecarlia, founded in 1477, and colonized from Aalvastra in 1486, lasted until 1544. Its ruins are extensive. There are now scarcely any Catholics in the diocese.
Historiskt-geographiskt och statistiskt Lexikon ofver Sverige, VII (Stockholm, 1866), 316-18; FANT, Scriptores rerum Svecicarum (Stockholm, 1818- 1876); LILJERGREN, Diplomatarium Svecanum, I-III and Indices I-II by KARLESON (Stockholm, 1829); SILFVERSTOPLE, Svenskt Diplomatarium, 1401-1420 (Stockholm, 1875); KRONINGSSVARD AND LIDEN, Diplomatarium Dalekarlicum (Stockholm, 1842); Konung Gustaf den Forstes Registratur. ed. GRANLUND IV (Stockholm, 1868); Breviarium Arosiense (Basle, 1853); Acta SS., IV (Paris, 1868); JORGENSEN, Den nordiske Kirkes Grundloeggelse, II (Copenhagen, 1878), 856-857, suppl. 96, 97; RENTERDAHL, Swenska kyrkaus historia (Lund, 1838); Israel Erlandsson (Lund, 1850); MARTIN, Gustave Vasa et la Reforme en Suede; SOHLBERG, Domkyrkan i Westeraas (Westeraas, 1834); HALL, Bidrag till; Kannedomen om Cistercienserorden i Sverige (Gefle, 1899).
W. TAYLOR
# Catholic Encyclopedia (1913)/Ancilla Dei

From volume 1 of the work.
In early Christian inscriptions the title ancilla Dei is often given to a deceased woman. From the meaning attached to this term in the Middle Ages it has sometimes been assumed, without sufficient proof, that the persons so qualified in the first age of Christianity were consecrated virgins. The inscriptions containing this formula are of two classes: one, in which it is merely stated that a given person was ancilla Dei; the other, from which it is clear that this title was sometimes given to persons who certainly were not religious. It is with the latter class that we are concerned. The former class is the more numerous, but one of the latter is quite explicit. This informs us that a certain monument was erected by a husband to his wife, whom he styles Dei ancilla -- "(Laur)entius Rufine coniugi Dei anci(llae) . . ." (De Rossi, Roma Sott., III, p. 11, n. 4). In a Roman inscription of the first quarter of the sixth century a certain Guttes is referred to as ancilla Dei, and it is further stated that she was nonnes -- "in presence of the nun Guttes, a handmaid of God" (sub presentiâ nonnes Guttes, ancille Dei). This reference proves that even in the sixth century, ancilla Dei is a title not peculiar to religious; the author regarded it as necessary to state explicitly that she was nonnes (Cabrol, Dict. d'arch. chrét, 1902). From the pontificate of St. Gregory the Great (590 - 604), however, only nuns, as a rule, were qualified by this title: "ancillas Dei quas vos graecâ linguâ monastrias dicitis" (Greg. M. Ep., vi, 23).
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Ancyra

From volume 1 of the work.
The modern ANGORA, a titular see of Galatia in Asia Minor, suffragan of Laodicea. It was said to have been founded by Midas, was a chief place of the Gallic conquerors of Asia Minor (c. 277 B.C.), and in imperial times a centre of great commercial importance. It is also famous for the official record of the Acts of Augustus, known as the "Monumentum Ancyranum," an inscription cut in marble on the walls of an ancient temple, several times copied and edited since the sixteenth century. The ruins of Ancyra furnish to-day valuable bas-reliefs. inscriptions, and other architectural fragments. Its episcopal list is given in Gams, "Series episc. Eccl. cath."; also that of another Ancyra in Phrygia Pacatiana.
SMITH, Dict. of Greek and Roman Geogr., I, 133; LE QUIEN, Oriens Christ. (1740), I, 455-474; BARKLEY, A Ride through Asia Minor and Armenia (London, 1891), 103.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Kaspar Ulenberg

From volume 15 of the work.
Convert, theological writer and translator of the Bible, born at Lippstadt on the Lippe, Westphalia, in 1549; died at Cologne, 16 Feb., 1617. He was the son of Lutheran parents and was intended for the Lutheran ministry. He received his grammar-school education in Lippstadt, Soest, and Brunswick, and from 1569 studied theology at Wittenberg. While studying Luther's writings there his first doubts as to the truth of the Lutheran doctrines were awakened, and were then increased by hearing the disputes between the Protestant theologians and by the appearance of Calvinism in Saxony. After completing his studies he taught for a short time in the Latin school at Lunden in Dithmarschen; he was then sent by his family to Cologne to bring back to Protestantism a kinsman who had become Catholic. After accomplishing this task he remained in Cologne, where, through his friendship with Johann Nopelius and Gerwin Calenius (Catholic countrymen of his), he had an opportunity of becoming acquainted with Catholic life and teaching. In 1572 he became a Catholic, and soon afterwards, upon obtaining degrees in philosophy at the University of Cologne, became professor at the Gymnasium Laurentianum at Cologne. In 1575 he was ordained priest and became parish priest at Kaiserswerth. In 1583 he was made parish priest of St. Cunibert's in Cologne, where he laboured zealously by preaching and catechetical exercises, and made many conversions. In 1593 he became regent of the Laurentian gymnasium, retaining this position for twenty-two years. From 1600 to 1606 he directed the education of princes Wilhelm and Hermann of Baden, sons of Margrave Edward Fortunatus of Baden-Baden. In 1605 he became parish priest of St. Columba's in Cologne, and from 1610 to 1612 was also rector of the university.
Ulenberg began his literary career at Kaiserwerth with the work, "Die Psalmen David's in allerlei deutsche Gesangreime gebracht" (Cologne, 1582), an excellent hymn book for the common people, which was widely circulated and often reprinted; the last and revised edition was by M. Kaufmann (Augsburg, 1835). To the first edition was appended a "Katechismus oder kurzer Bericht der ganzen christl. kathol. Religion sammt Warnung wider allerlei unserer Zeit Irrthumb". He completed at Cologne (1589) his chief theological work, "Erhebliche und wichtige Ursachen, warumb die altgläubige Catholische Christen bei dem alten wahren Christenthumb bis in ihren Tod beständiglich verharren", of which he also issued a Latin edition entitled: "Causae graves et justae, cur Catholicis in communione veteris ejusque veri Christianismi constanter usque ad finem vitae permanendum, cur item omnibus, qui se Evangelicos vocant, relictis erroribus ad ejusdem Christianismi consortium vel postliminio redeundum sit". This is one of the best controversial treatises of the sixteenth century and is still instructive reading. A new and revised edition was prepared by M.W. Kerp entitled: "Zweiundzwanzig Beweggründe. Ein buch für Katholische und Evangelische" (Mainz, 1827, 1833, and 1840). Other works worthy of mention are:
FRIEDRICH LAUCHERT
# Catholic Encyclopedia (1913)/Karl von Haimhausen

From volume 7 of the work.
(Corrupt form of Aymausen.)
German missionary; b. at Munich, of a noble Bavarian family, 28 May, 1692; d. in Chile, 7 April, 1767. On 20 October, 1702, he entered the Society of Jesus, and, in 1724, went as a missionary to Chile. He was a professor of theology and for many years rector of the Collegium Maximum at Santiago. Chile having been constituted an independence province of the order in 1624, Father Haimhausen was made provincial procurator, master of novices, and instructor. In these capacities he won such high esteem that even the Spanish bishops and the viceroy chose him for their confessor in spite of the fact of his being a foreigner.
Haimhausen completed the magnificent college church in Santiago, built a novitiate establishment and two houses for spiritual retreats, with churches attached to them, and rendered most valuable service in promoting the economic and industrial development of the colony. The abundance of gold and silver that poured out of the mines of the newly acquired countries has ruined the industries of the mother country, since it was easier and more convenient for Spain to import manufactured articles from abroad and pay for them in specie (R. Capps, "Estudios criticos acerca de la dominación española en América", XIII, 169, and passim). As a result, art and industries in the colonies decayed. Their regeneration was due especially to the German and Dutch missionaries who went thither at the end of the seventeenth century. Haimhausen founded an arts-and-crafts school at Calera, near Santiago, himself procuring the proper assistance from Germany. Here the ateliers of the bell-founder, the watchmaker and the goldsmith, the organ-builder and the furniture maker, and the studios of the painter and sculptor turned out monuments of arts and crafts such as Chile had hitherto never seen.
Huonder, Jesuitenmissionäre des 17ten und 18ten Jahrhunderts (Freiberg im Br., 1899), 65-75 sqq. 92, 132; Cappa, Estudios críticos acerca de la dominación española en America, VIII, Industrias mecánicas, 193 sqq.; XIII, 170; Enrich, Historia de la Campañía de Jesús en Chile, I (Barcelona, 1891), 103 sqq., 129 sqq., 243, 294; Carayon, Documents inédits, XVI (Poitiers, 1867-68), 331 sqq. Two letters of Haimhausen are published in the Welt-Bott, nos. 203 and 776. The manuscript of an apologia for the Society of Jesus, written in 1755, is contained in the archives of the Foreign Office at Santiago.
A. HUONDER
# Catholic Encyclopedia (1913)/Kaspar Franck

From volume 6 of the work.
A theologian and controversialist; b. at Ortrand, Saxony, 2 Nov., 1543; d. at Ingolstadt, 12 March, 1584. His parents were Lutherans and his early religious instruction filled him with enthusiasm for the new doctrine. His earnest desire for the conversion of his country led him to choose the ministry as his field of labour, and such was his zeal and success as a preacher that Count Ladislaus of Haag, who had but recently introduced the reformed faith into his province, invited him to his court. The premature death, however, of Ladislaus prevented Franck from carrying out the proposed plans of reform. Duke Albert, the successor of Ladislaus, resolved to restore the Catholic religion, and to that end called to his assistance the famous convert and preacher, Martin Eisengrein. His intercourse with Eisengrein soon led Franck to see the errors of the new creed. In 1506, he matriculated at the University of Ingolstadt, devoted himself to the study of the Fathers and the early Christian Church, and on 25 Jan., 1568, made a formal profession of the Catholic Faith. Albert, recognizing him as a man of great usefulness in reclaiming to the Faith many strayed souls, obtained from Pius V a dispensation to have him ordained a priest. Before beginning his missionary labours, he published a work setting forth the reasons and justification of his return to the ancient faith; "Klare vnd Grundtliche vrsachen Warumb M. Caspar Franck Von der Sect, zu der allgemainen Christlichen vnd Römischen Kirchen getreten" (Ingolstadt, 1568); the same in Latin, "Dilucida exposito justissimarum causarum", etc. His apostolic labours in Haag and Kraiburg were crowned with success. In 1572, he was again in the University of Ingolstadt, pursuing his theological studies and the following year he was appointed its rector, which office he again held later for several consecutive terms. On the occasion of the General Jubilee in 1575, he set out for Rome, won at Siena the doctorate in theology and shortly afterwards Gregory XIII conferred on him the title of Prothonotary Apostolic and Comes Lateranensis. His vast erudition, zeal, and power of penetration place him on the long list of learned men who directed the destiny of the University of Ingolstadt during the sixteenth century. His polemical writings manifest earnest and painstaking labour and an intimate familiarity with patristic literature. Among his more important works may be mentioned: "Brevis et Pia Institutio de puro verbo Dei et clara S. Evangelii luce" (Ingolstadt, 1571); "Tractatus de ordinaria, legitima et apostolica vocatione sacerdotem et concionatorum", etc. (Inglolstat, 1571); "Casperis Franci de externo, visibili et hiearchico, Ecclesiae Catholicae sacerdotio", (Cologne, 1575); "Catalogus haereticorum" (Inglolstadt, 1576); "Explicatio totius historiae Passionis et Mortis Domini", etc. (Inglolstat, 1572); "Fundamentum Catholicae Fidei contra Schmidelin" (Inglolstadt, 1578).
JOSEPH SCHROEDER
# Catholic Encyclopedia (1913)/Kathleen O'Meara

From volume 11 of the work.
Novelist and biographer, b. in Dublin, 1839; d. in Paris, 10 Nov., 1888; daughter of Dennis O'Meara of Tipperary, and grand-daughter of Barry Edward O'Meara, surgeon in the British navy and medical attendant to Napoleon at St. Helena. When about five years old, she accompanied her parents to Paris, which she made her home. She visited the United States in the early eighties. In 1867 she published, over the pen-name of Grace Ramsey, her first novel, "A Woman's Trials" (London, 1867). This did not meet with success, which came to her only in later life, after hard work. Mindful of her early struggles, she was ever ready with encouragement to young writers. Of her six novels, "Narka, a Story of Russian Life" is probably the best. Great social problems, such as poverty and suffering, are handled in a large-hearted sympathetic way. The problem is stated in an unobtrusive manner and the solution offered in the old yet new method of Christian charity. Throughout them all there runs a wholesome spirit, remarkable for purity of tone and delicacy of feeling.
Her best work, however, is a biography, for which, it has been said, she had a genius. "The Bells of the Sanctuary" (1st, 2nd, and 3rd series) contain a number of delightful sketches of noted Catholic men and women. "Madame Mohl, her Salon, and her Friends, a Study of Social Life in Paris" (London, 1885; another edition, Boston, 1886) present with a nice sense of discrimination a delightful picture of that unique institution, the Parisian Salon, introducing the men and women who were leaders in the social, literary, and political world. "Thomas Grant, First Bishop of Southwark" (London, 1874) besides doing justice to a noble character that was much misunderstood, gives within a brief compass a clear straightforward account of the restoration of the Catholic hierarchy in England. "Frederick Ozanam, Professor at the Sorbonne, His Life and Works" (Edinburgh, 1876) is a deeply interesting narrative and is proof of the author's genius for biography. Had she written nothing else, this would entitle her to distinction. No better book can be placed in the hands of a young man to quicken his sympathies and bring out the good that is in him. Her last work "The Venerable Jean Baptiste Vianney, Curé d'Ars" (London, 1891) was not published until after her death. She was Paris correspondent of "The Tablet", and a frequent contributor to American magazines, such as the "Atlantic Monthly" and the "Ave Maria".
Ave Maria (March, 1889); Irish Monthly (October, 1889); Tablet (London, 17 Nov., 1888); Times (London, 13 and 14 Nov., 1888).
Matthew J. Flaherty.
# Catholic Encyclopedia (1913)/Karl von Holtei

From volume 7 of the work.
German novelist, poet, and dramatist; b. at Breslau, 24 January, 1798; d. in that city, 12 February, 1880. He abandoned first agriculture and then law for the stage for which he early exhibited a great fondness. Having married Louise Rogee, an actress playing in Breslau, he became connected with the theatre of that city, but changed this residence for Berlin when his wife obtained an engagement there at the court theatre. After her death (1825) he led the life of a wandering rhapsodist, giving dramatic readings at Paris and various other cities. In 1829 he married a second time, his wife being Julie Holzbecher, an actress. He appeared on the stage in different towns, until he accepted the directorship of the newly established German theatre at Riga in 1837. But the next year, his wife having died, he resumed his wandering life as dramatic reader until he settled down in Graz, residing in the house of one of his daughters, who was married there. Here he remained until 1870, when he returned to his native city, where he enjoyed extraordinary popularity. Failing health induced him to take up his abode in the convent of the Brothers of Mercy, where he died.
Holtei's writings are very numerous and include dramas, lyrics and novels. He introduced the vaudeville into Germany. Of his plays, forty-six in number, the best known are "Der alte Feldherr" (1829), "Lenore" (1829), "Ein Trauerspiel in Berlin" (1838), and "Lorbeerbaum und Bettelstab" (1840). Of his novels, the first to appear was "Die Vagabunden" (1852); among those that followed the best are "Christian Lammfell" (1853) and "Der letzte Komödiant" (1863). Of his lyric poems the most popular are the collection entitled "Schlesische Gedichte" (Berlin, 1830, 20th ed., 1893), written in Silesian dialect. Holtei also wrote an autobiography "Vierzig Jahre" (Berlin and Breslau, 1843-50), with a supplement "Noch ein Jahr in Schlesien" (Breslau, 1864). A complete collection of his dramas was published at Breslau, 1845 (final edition, 6 vols., Breslau, 1867). The novels and stories were collected and published under the title "Erzählungen" (Breslau, 39 vols., 1861-66).
Consult the autobiography; see also KURNICK, K. v. H., ein Lebensbild (Breslau, 1880); LANDAU, Karl von Holteis Romane (Leipzig, 1904); WEHL, Zeit und Menschen (Altona, 1889).
ARTHUR F.J. REMY
# Catholic Encyclopedia (1913)/Karl von Miltiz

From volume 10 of the work.
Papal chamberlain and nuncio, b. about 1480, the son of Sigismund von Miltiz, "Landvogt" of Meissen, drowned in the Main near Gross Steinheim, 20 November, 1529. He received his humanistic and theological education at Mainz, Trier, and Meissen and went to Rome in 1514 or 1515, where he was made papal chamberlain and notary, and acted as agent of Frederic, Elector of Saxony and of Duke George the Bearded. He obtained for the latter the permission to transport some of the earth of the Campo Santo in Rome, which originally had been brought from Jerusalem, to Annaberg, Saxony, where it was used in the cemetery. After the endeavours of Cardinal Cajetan to silence Luther had failed, Miltiz appeared to be the person most suited to bring the negotiations to a successful ending. To have some pretence for the journey to Germany, he was to deliver to his elector the papal golden rose, which the latter had coveted in vain for three years. He went first to Altenburg where he had his first conversation with Luther. Leaving aside all discussion of a promise of retraction, he and Luther agreed to remain silent for the present, and to let the learned Archbishop Richard of Trier conduct the examination. Luther even promised to write an humble letter to the pope. Miltiz then journeyed to Leipzig and covered Tetzel with mortifying, wholly unnecessary reproaches. But the movement started and fanned by Luther, had progressed too far to be halted by mere conclaves and conversations, and for this reason two further meetings between Luther and Miltiz at Liebenwerda (9 Oct., 1519) and Lichtenburg (Oct., 1520) were without success. After a short stay in Rome he returned to Germany in 1522, where he died. He was buried in the cathedral of Mainz.
Seidemann, Karl von Miltiz, eine chronologische Untersuchung (Dresden, 1844); Creutzberg, Karl von Miltiz, sein Leben und seine geschichtliche Bedeutung (Freiburg, 1907).
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Theophanes Kerameus

From volume 14 of the work.
(Kerameus, potter).
Archbishop of Rossano in Calabria (1129-52), a celebrated homiletic writer. His sermons, ninety-one of which are known in manuscript, are mostly exegetical, and written in Greek, which was then still extensively spoken in Sicily and Southern Italy. They are remarkable for their simplicity and naturalness, and are masterpieces of oratorical skill and, for those times, rare examples of lucid and unforced expositions of biblical texts. They were first edited, together with a Latin translation and extensive annotations, by Francesco Scorso, S.J. (Paris, 1644), which edition is reprinted in P.G., CXXXII, 125-1078. A new edition was prepared by Gregory Palamas (Jerusalem, 1860). The fact that various other individuals also bore the surname "Kerameus" has given rise to a controversy concerning the authorship of these homilies. Scorso, their first editor, falsely supposed Theophanes Kerameus to have lived in the ninth century and to have been Bishop of Taormina in Sicily. Batiffol, in his work entitled "L'abbaye de Rossano" (Paris, 1891), XXXI, 36-56, holds that part of the homilies were written by the Calabrian monk John Philagathos, a disciple of Abbot Bartholomaeus of Grottaferrata (d. c. 1050).
LANCIA DI BROLO, Storia della Chiesa in Sicilia (Palermo, 1884), 459-92; IDEM, Sopra Teofano Cerameo ricerche e schiarimenti in Archivio storico Siciliano B., I (Palermo, 1877), 391-421. Concerning a probable interpolation in homily 55, see LANGEN, in Revue Internationale de Theologie, III (1895), 122-7.
MICHAEL OTT