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# Catholic Encyclopedia (1913)/Ulrich Ensingen

From volume 5 of the work.
Ensingen ( Ensinger), Ulrich, belonged to a family of architects who came from Einsingen near Ulm, Würtemberg, and who shared as master-builders in the construction of the most important Gothic buildings of the fifteenth century in Southern Germany. Ulrich, the founder of the family, is known from the year 1391; d. at Strasburg, February 10, 1419. Apparently he learned his craft in the stonemason's guild of Ulm, and was also, perhaps, a pupil of Master Heinrich the Younger of Ulm. In 1391 he was asked to take charge of the work on the Milan cathedral, but he seems at that time to have stayed in Ulm, where he was architect of the cathedral until his death. At first his engagement at Ulm was for five years only, but in 1397 he was appointed master architect for life. Ulrich completed the choir, began the nave, and made the ground-plan of the tower. In 1394-95 he worked on the cathedral of Milan, but, disagreeing with the Duke of Milan as to questions of artistic detail, he went back to Ulm. His connection with the work on the Strasburg cathedral, however, lasted longer; at Strasburg he was master-builder during 1399-1419 and built the north tower from the platform to the great window. At the same time he completed the nave and the lower part of the tower of the church of Our Lady at Esslingen. Besides two daughters Ulrich had three sons; his sons all followed the calling of their father. At first they used Ulrich's official title Kirchenmeister as a family name, but later adopted that of Ensingen (Ensinger).
(2) CASPAR ENSINGEN was the oldest son; very little is known of him.
(3) MATTHIAS ENSINGEN, another son, d. 1438. There is evidence that he was employed on the Ulm cathedral from 1427 and at Esslingen during 1436-38.
(4) MATTHÄUS ENSINGEN, the youngest and most gifted son, can be traced during the years 1420-1463. In 1420 he worked at Strasburg; in the same year he was appointed master-builder for the work on the minster at Berne. The cornerstone of this was laid in 1421, and Mattähus conducted the work until 1449. In addition he had his father's position as architect at Esslingen (1419-1463). It can be proved that he was engaged on the cathedral of Ulm from 1446, but it was not until 1451 that he had charge of its construction as master-builder; before this last appointment he worked (1449-51) on the cathedral at Strasburg without occupying any well-defined position. On the Ulm cathedral he completed the vaulting of the choir and built the tower as high as the nave. During his last years he was for a short time again at Berne.
(5) VINCENZ ENSINGEN, son of Matthäus, employed at Berne from 1448; during 1462-85 he worked at Constance, and in 1472 he built the small cloister at Basle.
JOSEPH SAUER
# Catholic Encyclopedia (1913)/Ulrich of Bamberg

From volume 15 of the work.
(Udalricus Babenbergensis), a cleric of the cathedral church of Bamberg, of whom nothing more is known than that he lived about 1100 at Bamberg. He is probably identical with the priest of Bamberg of the same name (d. 7 July, 1127), wh o is often mentioned in official documents and who bestowed large benefits on the monastery of Michelsberg. Ulrich's work is called "Codex epistolaris, continens variorum pontificum et imperatorum Romanorum, ut et S.R.E. cardinalium et S.R.I. principum e cclesiasticorum seculariumque epistolas". This collection of documents was completed in 1125 and dedicated to Bishop Gebhard of Würzburg. It contains letters from the year 900 on and was undoubtedly intended for the training of chancellors and statesmen, giving examples as models for the form of letters and public documents. Numerous important letters and charters of that period, which are preserved in it, offer rich material for the history of the relations between the emperors and popes; in particular the letters exchanged by Emperor Lothair, Henry the Proud, and Innocent I give an animated and instructive picture of conditions at that time. These letters also show how the statesmen at the episcopal courts and probably also the bishops were trained. After the collection had been closed by Ulrich several supplements were added that extend to 1134; these additional documents are generally addressed to Bishop Otto of Bamberg.
PATRICIUS SCHLAGER
# Catholic Encyclopedia (1913)/Ulrich Zell

From volume 15 of the work.
Publisher, the first printer of Cologne, born at Hanau-on-the-Main, date unknown; died about 1507. He learned the art of printing before 1462 in the printing establishment of Fust and Schöffer, and seems, shortly after the catastrophe of 1462, to have gone to Cologne, whose university gave promise of a market for printed works. Zell was printing at Cologne apparently as early as 1463, although his first dated book is of the year 1466. His work as printer and publisher can be traced up to the year 1502; altogether about 120 of his publications are known. Of these, however, only nine bear his name, but in all probability he printed and published many more. In outline and cut his six kinds of type are strikingly similar to the "Durandus" and "Clements" types of Fust and Schoffer; it would even seem that a number of the matrices of the "Clements" type had been used. Most of the books printed by Zell were text-books in quarto form for the university. Among the fine productions of his printing shop is an undated edition of the Latin Bible in two volumes. At first he called himself clericus (of the lower orders), but as early as 1471 he married and became a citizen and householder of Cologne. In 1473 he bought the important manorial estate of "Lyskirchen", to which he transferred the main part of his business. In the colophons of his books the place of business is called "apud Lyskirchen". The purchase, sometime later, of various houses, lands, and properties yielding revenues, show that Zell had become a prosperous man. It is also a proof of his importance that for a long time he filled the office of Kirchenmeister (church-master) of "S. Maria an Lyskirchen". Of much importance in the history of the discovery of printing is Zell's statement, preserved in the Chronicle of Cologne of 1499, that the year 1450 was the date of the beginning of printing, that the country-squire Johann Gutenberg was the inventor of it, and that the first book printed was the Latin Bible, the Vulgate.
Allgemeine deutsche Biographie, XLV, 19 sq.
Heinrich Wilhelm Wallau.
# Catholic Encyclopedia (1913)/Ugolino Brunforte

From volume 3 of the work.
Friar Minor and chronicler, born c. 1262; died c. 1348. His father Rinaldo, Lord of Sarnano in the Marches, belonged to an ancient and noble family of French origin, from which sprang the famous Countess Matilda. Ugolino entered the Order of Friars Minor at the age of sixteen and served his novitiate at the convent of Roccabruna, but passed most of his life at the convent of Santa Maria in Monte Giorgio, whence he is often called Ugolino of Monte Giorgio. In 1295 he was chosen Bishop of Abruzzi (Teramo) under Celestine V, but before his consecration the pope had resigned and Boniface VIII who suspected Ugolino as belonging to the Zelanti annulled the appointment (see Bull "In Supremae Dignitatis Specula" in "Bullarium Francis", IV, 376. Nearly fifty years later he was elected provincial of Macerata. Most scholars are now agreed on fixing upon Ugolino as the author of the "Fioretti" or "Little Flowers of St. Francis" in their original form. For recent research has revealed that this classic collection of narratives, which forms one of the most delightful productions of the Middle Ages, or rather the fifty-three chapters which form the true text of the "Fioretti" (for the four appendixes are additions of later compilers) were translated into Italian by an unknown fourteenth-century friar from a larger Latin work attributed to Ugolino. Although this Latin original has not come down to us, we have in the "Actus B. Francisci et Sociorum Ejus", edited by Paul Sabatier in "Collection d'Etudes" (Paris, 1902, IV), an approximation to it which may be considered on the whole as representing the original of the "Fioretti". That Ugolino was the principal compiler of the "Actus" seems certain; how far he may be considered the sole author of the "Fioretti" of the primitive "Actus Fioretti" is not so clear. His labour which consisted chiefly in gathering the flowers for his bouquet from written and oral local tradition appears to have been completed before 1328.
WADDING, Script. ord. Min. (1650), 179; SBARALEA, Supplementum (8106), addenda 727; LUIGI DA FABRIANO, Disquisizione istorica intorno all' autore dei Fioretti (Fabriano, 1883); Cenni cronologico-biografici dell' osservante Provincia Picena (Quaracchi, 1886), 232 sqq.; MANZONI, Fioretti (2nd ed., Rome, 1902), prefazione; SABATIER, Fioretum S. Francisci (Paris, 1902), preface; MARIOTTI, Primordi Gloriosi dell' ordine Minoritico nelle Marche (Castelplanio, 1903), VI; ARNOLD, The Authorship of the Fioretti (London, 1904); PACE, L'autore del Floretum in Rivista Abruzzese, ann. XIX, fasc. II; VAN ORTROY in Annal. Bolland., XXI, 443 sqq.
PASCHAL ROBINSON
# Catholic Encyclopedia (1913)/Uhtred

From volume 15 of the work.
(Also spelled: Uhtred or Owtred), an English Benedictine theologian and writer, born at Boldon, North Durham, about 1315; died at Finchale Abbey, 24 Jan., 1396. He joined the Benedictines of Durham Abbey about 1332 and was sent to London in 1337. Three years later he entered Durham College, a house which the Durham Benedictines had established at Oxford for those of their members who pursued their studies at the University of Oxford. He was graduated there as licentiate in 1352 and as doctor in 1357. During the succeeding ten years, and even previously, he took part in numerous disputations at Oxford University, many of which were directed against members of the mendicant orders. It is on this account that Bale (loc. cit. below) wrongly designates him as a supporter of Wyclif. In 1367 he became prior of Finchale Abbey, a position to which he was appointed three other times, in 1379, 1386, and 1392. In 1368 and in 1381 he was subprior at Durham Abbey. Along with Wyclif he was one of the delegates sent by Edward III to the papal representatives at Bruges in 1374, with the purpose of reaching an agreement concerning the vexed question of canonical provision in England. In the same year he represented Durham Abbey at a council held by Edward, Prince of Wales, for the purpose of determining whether the king was obliged to recognize the papal suzerainty which had been granted to Innocent III by King John. On this occasion Uhtred defended the pope's right of overlordship, but, when on the following day the assembly cast its vote contrarily, he followed their example. Among his literary works, none of which have as yet been printed, are worthy of mention: "De substantialibus regulae monachalis", preserved in the Durham Cathedral Library; "Contra querelas Fratrum", written about 1390, extant in the British Museum; and a Latin translation of the "Ecclesiastical History" of Eusebius, which is also preserved in the British Museum.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Rerum Novarum

From volume 12 of the work.
The opening words and the title of the Encyclical issued by Leo XIII, 15 May, 1891, on the "Condition of Labour". Although the Encyclical follows the lines of the traditional teaching concerning the rights and duties of property and the relations of employer and employee, it applies the old doctrines specifically to modern conditions. Opening with a description of the grievances of the working classes, it proceeds to refute the false theories of the Socialists, and to defend the right of private ownership. The true remedy, continues the pope, is to be found in the combined action of the Church, the State, the employer and the employed. The Church is properly interested in the social question because of its religious and moral aspects; the State has the right and the duty to intervene on behalf of justice and individual and social well-being; and employers and workers should organize into both mixed and separate associations for mutual protection and for self protection. All this is set forth with sufficient detail to reach the principal problems and relations of industrial and social life.
Probably no other pronouncement on the social question has had so many readers or exercised such a wide influence. It has inspired a vast Catholic social literature, while many non-Catholics have acclaimed it as one of the most definite and reasonable productions ever written on the subject. Sometimes criticized as vague, it is as specific as any document could be written for several countries in different stages of industrial development. On one point it is strikingly definite: "Let it be taken for granted that workman and employer should, as a rule, make free agreements, and in particular should agree freely as to wages; nevertheless, there is a dictate of natural justice more imperious and ancient than any bargain between man and man, that remuneration should be sufficient to maintain the wage-earner in reasonable and frugal comfort. If through necessity or fear of a worse evil the workman accept harder conditions because an employer or contractor will afford him no better, he is made the victim of force and injustice.". Although this doctrine had been a part of the traditional teaching for many centuries, it had never been stated with such precision and authority. As the years go by and thoughtful men realize more and more how difficult it is to define the full requirements of justice in the matter of wages, a constantly increasing number of persons look up on this statement of Leo XIII as the most fruitful and effective principle of industrial justice that has ever been enunciated.
John A. Ryan.
# Catholic Encyclopedia (1913)/Reputation (as Property)

From volume 12 of the work.
It is certain that a man is indefeasibly the owner of what he has been able to produce by his own labour out of his own material, employing his own resources. In much the same way his reputation, which is the outcome of his meritorious activity, is his property. To despoil him of this without adequate cause is to be guilty of formal injustice more or less grievous according to the harm done. It is a personal injury, a violation of commutative justice burdening the perpetrator with the obligation of restitution. Indeed St. Thomas, in attempting to measure the comparative malice of the sin of detraction, decides that whilst it is less than homicide or adultery it is greater than theft. This, because amongst all our external possessions a good name holds the primacy. Nor does it do to say that by wrongdoing, of whatever sort, a man forfeits such esteem as he may have hitherto won from his fellows. This statement is not true, not, at any rate, without qualification. If a man's sin is such as to affront the social organization itself, or is committed publicly, then his fair fame is destroyed and can no longer be reckoned among his assets. In this instance discussion of the evil deed implies no defamation. No damage can be wrought to what does not exist. We assume, of course, that reputation is the opinion held by many about a person's life and behaviour. If, however, a man has been guilty of some secret offence having nothing specially to do with society the case is far different. Then, barring the supposition in which it is necessary for the public welfare, our own, or another's defence, or even the culprit's good, we are not allowed to make known what is to his discredit. This teaching, as d'Annibale says, is quite certain; the reason for it is not so easy to assign. Perhaps it may be this: Character is a public thing. Such a one therefore is in peaceful possession of the esteem of the community. Granted that this is founded upon error or ignorance as to the actual conditions, still the isolated knowledge of one or other as to the real state of affairs confers no right to take from him the general favourable appreciation which he, as a matter of fact, enjoys. One who has injured another's reputation is bound to rehabilitate his victim as far as possible. If the statement was calumnious it must be retracted. If it was true, then some expedient or other must ordinarily be found to undo the harm. If as a result of the backbiting or slander there has followed, for example, the loss of money or position, this must be made good. It is probable that for the besmirching of reputation, as such, one is not obliged to make pecuniary compensation. This is so unless a judge of competent jurisdiction has so mulcted the traducer. In that case, the tale-bearer or slanderer is bound in conscience to obey the judicial direction.
JOSEPH F. DELANY
# Catholic Encyclopedia (1913)/Rerum Deus Tenax Vigor

From volume 12 of the work.
The daily hymn for None in the Roman Breviary, comprises (like the hymns for Terce and Sext) only two stanzas of iambic dimeters together with a doxology varying according to the feast or season. As in the hymns for Prime, Sext, and Compline, the theme is found in the steady march of the sun that defines the periods of the day:
* Rerum, Deus, tenax vigor
* Immotus in te permanens,
* Lucis diurnæ tempora
* Successibus determinans.
# Catholic Encyclopedia (1913)/Reparation

From volume 12 of the work.
Reparation is a theological concept closely connected with those of atonement and satisfaction, and thus belonging to some of the deepest mysteries of the Christian Faith. It is the teaching of that Faith that man is a creature who has fallen from an original state of justice in which he was created, and that through the Incarnation, Passion, and Death of the Son of God, he has been redeemed and restored again in a certain degree to the original condition. Although God might have condoned men's offences gratuitously if He had chosen to do so, yet in His Providence He did not do this; He judged it better to demand satisfaction for the injuries which man had done Him. It is better for man's education that wrong doing on his part should entail the necessity of making satisfaction. This satisfaction was made adequately to God by the Sufferings, Passion, and Death of Jesus Christ, made Man for us. By voluntary submission to His Passion and Death on the Cross, Jesus Christ atoned for our disobedience and sin. He thus made reparation to the offended majesty of God for the outrages which the Creator so constantly suffers at the hands of His creatures. We are restored to grace through the merits of Christ's Death, and that grace enables us to add our prayers, labours, and trials to those of Our Lord "and fill up those things that are wanting of the sufferings of Christ" (Col., i, 24). We can thus make some sort of reparation to the justice of God for our own offences against Him, and by virtue of the Communion of the Saints, the oneness and solidarity of the mystical Body of Christ, we can also make satisfaction and reparation for the sins of others.
This theological doctrine, firmly rooted in the Christian Faith, is the foundation of the numerous confraternities and pious associations which have been founded, especially in modern times, to make reparation to God for the sins of men. Thus the Archconfraternity of Reparation for blasphemy and the neglect of Sunday was founded 28 June, 1847, in the Church of St. Martin de La Noue at St. Dizier in France by Mgr. Parisis, Bishop of Langres. With a similar object, the Archconfraternity of the Holy Face was established at Tours, about 1851, through the piety of M. Dupont, the "holy man of Tours". In 1883 an association was formed in Rome to offer reparation to God on behalf of all nations. The idea of reparation is an essential element in the devotion of the Sacred Heart (see Heart of Jesus, Devotion to the).
The Mass, the representation of the sacrifice of Calvary, is specially suited to make reparation for sin. One of the ends for which it is offered is the propitiation of God's wrath. A pious widow of Paris conceived the idea of promoting this object in 1862. By the authority of Pope Leo XIII the erection of the Archconfraternity of the Mass of Reparation was sanctioned in 1886.
T. Slater.
# Catholic Encyclopedia (1913)/Rerum Creator Optime

From volume 12 of the work.
The hymn for Matins of Wednesday in the Divine Office. It comprises four strophes of four iambic dimeters rhymed in couplets, e.g.
   Rerum Creator optime,
   Rectorque noster aspice:
   Nos a quiete noxia
   Mersos sopore libera.
Its ascription to St. Ambrose is not sanctioned by the most recent authorities. Mone cites it as in an eighth-century manuscript at Trier, denying it to St. Ambrose because of its rhyme and thinking it may possibly be by St. Gregory with the remark that, if a choice must be made between the two, he would certainly choose him; Biraghi does not include it in his inni sinceri of St. Ambrose, nor does Dreves place it among those "possibly his". Blume thinks that neither St. Ambrose nor St. Gregory may seriously be considered for ascription of authorship. Daniel, citing it as in a manuscript of the tenth century at Rheinau, puts it in his category of hymns of the seventh and eighth century. Pimont ("Les hymnes du bréviaire romain", I Paris, 1874, pp. 192-9) gives the Latin text and an extended commentary. The "Hymnarium Sarisburiense" (London, 1851, p. 49) gives the uncorrected Latin text with various manuscript readings. The variants from the text of the Roman Breviary are nine in number and of small importance, but Pimont thinks that in the couplet of what he styles the texte primitif
   Te, sancte Christe,
   poscimus,
   Ignosce Tu criminibus,
the contrast between the holiness of Christ and the sinfulness of His petitioners is better emphasized by criminibus than by the culpis of the Roman Breviary text (Ignosce culpis omnibus), while the Te of the first line and the Tu of the second line heighten the energy of the prayer. He also defends gessimus in the line, "Vides malum quod gessimus", changed in our Breviary to fecimus (possibly because in the older poem the three forms, gerendum, gestis, gessimus, of the verb gero, occur in close proximity, and also possibly because of the words of the "Miserere")("Et malum coram Te feci"). There are thirteen translations into English verse, eight by Catholics. Newman's version is given in the Marquess of Bute's "The Roman Breviary". To the list given in Julian's "Dictionary of Hymnology" (2nd ed., 1907, p. 956) should be added the version of Archbishop Bagshawe, "Most Holy Maker of the world" ("Breviary Hymns and Missal Sequences", London, 1900, p. 11) and that of Judge D. J. Donahoe, "Creator of the earth and skies" ("Early Christian Hymns", New York, 1908, p. 99).
BLUME, Die Hymnen des Thes. Hymnol. H. A. Daniels, etc. in Analecta hymnica, LI (Leipzig, 1909), with MSS. references and readings.
H.T. HENRY