OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Affirmation

From volume 1 of the work.
​Affirmation, a solemn declaration accepted In legal procedure in lieu of the requisite oath. In England, Canada, and the United States, this is universal. In England and Canada the statutory enactments upon the matter provide that false statements under affirmation shall constitute the crime of perjury in like manner as false statements under oath. The same provision either direct or implied is found in the legislation of the various States of the Union. This right to affirm instead of giving oath is generally conferred in deference to conscientious or religious scruples against swearing, such as are entertained by Quakers, Moravians, Dunkers, and Mennonites. In the court of conscience such an affirmation is not held to have the standing of an oath for the cardinal and obvious reason that the intention to swear, i.e. to call God to witness, is formally excluded.
Joseph F. Delany.
# Catholic Encyclopedia (1913)/Agabus

From volume 1 of the work.
​Agabus, mentioned in Acts, xi, 28, and xxi, 10, as a prophet of the New Testament. Most probably both passages refer to the same person, who appears to have been a resident of Jerusalem. Tradition makes him one of the seventy-two disciples (Luke, x, 1), and one of the martyrs who suffered at Antioch. The Roman Martyrology mentions his name on 13 February, while the Greek Church commemorates him on 8 March. According to Acts, xi, 27–30, Agabus predicted the famine which apparently must be identified with that happening in the fourth year of Claudius, a.d. 45. In the year 58 the prophet predicted to St. Paul his coming captivity, though he could not induce the Apostle to stay away from Jerusalem (Acts, xxi, 10, 11).
Hagen. Lexicon Biblicum (Paris, 1905); Jacquier in Vig., Dict. de la bible (Paris, 1895); Schegg in Kirchenlex.
A. J. Maas.
# Catholic Encyclopedia (1913)/Agapetus

From volume 1 of the work.
​Agapetus, a deacon of the church of Sancta Sophia at Constantinople (about 500), reputed tutor of Justinian, and author of a series of exhortations in 72 short chapters addressed (c. 527) to that emperor (P.G., LXXXVI, 1153-86). The first letters of each chapter form an acrostic of dedication that reads: The very humble Deacon Agapetus to the sacred and venerable Emperor Justinian. The little work deals in general terms with the moral, religious, and political duties of a ruler. In form it is quite sententious and rhetorical, and resembles closely a similar work in the romance of Barlaam and Joasaph. Both of these seem to be based on Isocrates, and on Basil the Great and Gregory of Nazianzus. The work of Agapetus was eminently fitted for the use of medieval teachers by reason of its edifying content, the purity of its Greek diction, and its skillful construction. It was translated into Latin, French, and German, and was highly commended by the humanists of the Renaissance. Some twenty editions of it appeared in the sixteenth century.
Krumbacher, Gesch. d. byz. Lit., I, 456–457; K. Præchter, Byz. Zeitschr. (1893), II, 444–460; Fabricius, Bibl. Gr., VIII, 36 sq.
Thomas J. Shahan.
# Catholic Encyclopedia (1913)/Louis Legrand

From volume 9 of the work.
Legrand, Louis, French theologian and noted doctor of the Sorbonne, b. in Burgundy at Lusigny-sur-Ouche, 12 June, 1711, d. at Issy (Paris), 21 July, 1780. After studying philosophy and theology at St. Sulpice, Paris, he taught philosophy at Clermont, 1733-1736, resumed his studies at Paris, where he entered the Society of St. Sulpice in 1739 and obtained the licentiate in 1740, professed theology at Cambrai, 1740-1743, was superior of the seminary of Autun, 1743-1745, and having been recalled to Paris received the doctorate in theology from the Sorbonne in 1746. Henceforth he remained at the seminary of St. Sulpice in various employments. Appointed director of studies in 1767 he exercised in this capacity a great influence over the brightest young ecclesiastics of France, who were preparing to take their degrees at the Sorbonne. As a doctor of the Sorbonne he was called upon to take a prominent part in framing the decisions and censures of the theological faculty; in that time of intense opposition to Christian dogma no question of importance was decided by the Sorbonne, it is said, without consulting M. Legrand. It was he who wrote the condemnation of Jean-Jacques Rousseau's "Emile", which has been accounted a remarkable analysis and refutation of that celebrated work, "learned, exact, well thought out, deep, and singularly clear" (reprinted in Migne's "Theologiæ Cursus Completus", II, col. 1111-1248). Unfortunately, Legrand's condemnation is forgotten or little read, while the genius of Rousseau has made "Emile" immortal. Legrand also drafted the censures of Marmontel's "Bélisaire" and Père Berruver's "Histoire du Peuple de Dieu", which, like the censure of "Emile", were regarded by divines as model expositions of theological knowledge and clear thinking. He helped to avert a censure from Buffon's "Epoques de la Nature", in consideration of the author's retraction. Legrand's moderation and kindliness gained the esteem and good will of both Buffon and Marmontel. Nearly all the writings of Legrand, most of which, however, are his only in part, have had the honour of being selected by Migne in his "Theologiæ Cursus Completus". The most important are: "Prælectiones Theologicæ de Deo ac divinis attributis", a work by La Fosse based on Tournély's treatise, re-edited by Legrand who added about 400 pages of additional matter. It is still considered sidered a very solid and valuable treatise; reprinted in Migne. VII. "Tractatus de Incarnatione Verbi Divini" (in Migne, IX), also based on Tournély; a work of high value. Parts of his "Tractatus de Ecclesia" have been reproduced by Migne in his "Scripturæ Sacræ Cursus Completus", IV. Legrand left a posthumous treatise, "De Existentia Dei" (Paris, 1812), which, though unfinished, is considered "equally remarkable for the depth of its doctrine and the clearness of its arguments".
Bertrand, Histoire littéraire de la Compagnie de St-Sulpice, I (Paris, 1900), gives the complete list of Legrand's writings; Montaigne, Notice prefixed to the above mentioned treatise De Existentia Dei (Paris, 1812).
John F. Fenlon.
# Catholic Encyclopedia (1913)/Louis Maimbourg

From volume 9 of the work.
French church historian, b. at Nancy, 10 January, 1610; d. at Paris, 13 August, 1686. In 1626 he entered the Society of Jesus, taught rhetoric and humanities for six years, and subsequently won considerable fame as a preacher. He is now known, however, more particularly as a prolific historical writer, an opponent of Jansenism and Protestantism, and a defender of "the Liberties of the GaIIican Church" against the Apostolic See. Owing to his defence of Gallicanism, Pope Innocent XI ordered his expulsion from the Society of Jesus (1681). When he left the order, in 1682, Louis XIV granted him a pension, and until his death he continued his literary pursuits in the Abbey of St. Victor, Paris. His works, remarkable for their elegant diction, are of little value, because somewhat untrustworthy. Among the most important of them are: (1) "Histoire de l'Arianisme" (Paris, 1673), (2) "Histoire de l'hérésie des Iconoclastes" (Paris, 1674); (3) "Histoire des Croisades" (Paris, 1675); (4) "Histoire du schisme des Grecs" (Paris, 1678). The following works by him were placed on the "Index of Forbidden Books": (1) "Histoire de la décadence de l'empire depuis Charlemagne" (Paris, 1676), (2) "Histoire du grand schisme d'Occident" (Paris, 1678); (3) "Histoire du Luthéranisme" (Paris, 1680); (4) "Traité historique de l'établissement et des prérogatives de l'église de Rome et de ses évêques" (Paris, 1685); (5) "Histoire du Pontificat de S. Grégoire le Grand" (Paris, 1686). He is the author of histories of Calvinism, of the League, and of Leo the Great. His collected historical works were published at Paris, 1686.
SOMMERVOGEL, Bibliotheque de la Compagnie de Jesus, V (Paris, 1894), 343-56; HUNTER in Kirchenlex. s. v.: CHALMERS, BiographicaI Dictionary, XXI (London, 1815), 143-45.
N.A. WEBER
# Catholic Encyclopedia (1913)/Louis Moréri

* related authors: Louis Moréri.
* sister projects: Wikipedia article, Wikidata item.
From volume 10 of the work.
An encyclopaedist, b. at Bargemont in the Diocese of Frejus, France, 25 March, 1643, d. at Paris, 10 July, 1680. His grandfather Joseph Chatranet, a native of Dijon, had settled in Provence under Charles IX and taken the name of the village of Moréri, the seigniory of which he had acquired through marriage. Young Moréri studied humanities at Draguignan, rhetoric at the Jesuit College of Aix and theology at Lyons. During his stay in this city, he published several works, among them "Pratique de la perfection chretienne et religieuse" (1667), a translation from the Spanish of Alphonso Rodriguez's work. After his ordination, he preached in Lyons for five years with great success. It was about that time that he formed the design of publishing a dictionary that that would contain all the interesting data of history and mythology. In 1673 he was as appointed chaplain to Gaillard de Longjumeau, Bishop of Apt, to whom he dedicated the first edition of his encyclopaedia. In 1675 he accompanied that prelate to Paris where he became acquainted with de Pomponne, who gave him employment in his offices. After the downfall of that minister in 1678, he returned to his studies, but overwork had undermined his constitution and he died of consumption in 1680.
Moréri was a man of great erudition but, lacked taste and judgment. His name is connected with a work that can hardly be considered as his own after all the changes which it has undergone. Bayle, who intended to make up the deficiencies of Moréri's dictionary, said of it: "I share the opinion of Horace on those who lead the way. The first compilers of dictionaries made many errors, but they deserve a glory of which their successors ought never to deprive them. Moréri has given himself a great deal of trouble, has been useful to everybody, and has sufficient information to many. "Moréri's encyclopaedia appeared for the first time in Lyons in 1671, under the title: "Le grand Dictionnaire historique, ou melange curieux de l'histoire sacrée et profane." It was defective in many respects and was greatly improved in later editions which appeared in Paris or Amsterdam. The best edition is the twentieth and last, published at Paris, in 1759.
P. J. Marique.
# Catholic Encyclopedia (1913)/Louis Lallemant

From volume 8 of the work.
French Jesuit, b. at Châlons-sur-Marne, 1588; d. at Bourges, 5 April, 1635. After making his studies under the Fathers of the Society of Jesus, he entered that order in 1605, having completed the usual course of study and teaching which is the lot of its younger members, he was ordained, and taught philosophy and theology for some time until he was made master of novices, an office he filled for four years. Having exercised it with success he was appointed director of the fathers in third probation; but after three years in this difficult post he broke down in health, and was sent to the college of Bourget, in the hope that change of occupation would restore him. The hope was not to be fulfilled; and he died after a few months. Lallemant has been called the Balthazar Alvarez of France, and not without reason. His ideals were no less heroic and his efforts after them as uncompromising as those of that great master of spiritual life. Like him also, he expected from others what he did himself. He set, therefore, the highest ideals before his disciples, especially the Fathers of the third probation, and required them to rise to such ideals. Moreover, as Father Balthazar Alvarez may be held to have contributed not a little, through the great masters of spiritual life he formed, to fix that special type of spirituality which characterized the Spanish Jesuits, so to Father Lallemant's teaching may be traced in no small measure the specific spirituality of the French Jesuits, which the eminent men who came under his teaching and formation diffused throughout the French provinces. He is known today chiefly by his "Doctrine Spirituelle", a collection of his maxims and instructions gathered together by Father Jean Rigoleuc, one of his disciples, and detailing very thoroughly his spiritual method.
CHAMPION, La Doctrine Spirituelle du P. Louis Lallemant (Paris, 1694), preceded by a life of Lallemant, GUILHERMY, Menologie de l'Assistance de France, 5 April, PATRIGNANI, Menologio della Compagnia di Gesu.
HENRY WOODS
# Catholic Encyclopedia (1913)/Louis Thomassin

From volume 14 of the work.
Theologian and French Oratorian, b. at Aix-en-Provence 28 Aug., 1619; d. in Paris, 24 Dec., 1695. At the age of thirteen he entered the Oratory and for some years was professor of literature in various colleges of the congregation, of theology at Saumur, and finally in the seminary of Saint Magloire, in Paris, where he remained until his death. His chief works are: "Ancienne et nouvelle discipline de l'église touchant les bénéfices et les bénéficiers" 93 vols. in fol., Paris, 1678-79), which passed through several French and Latin editions and several abridgments; "Dogmatum theologicorum . . . de Incarnatione, de Dei proprietatibus . . . etc." (3 vols. in fol., Paris, 1680-89), likewise re-edited several times (the treatise on the Incarnation is regarded as Thomassin's masterpiece); a series of "Traités historiques et dogmatiques" on ecclesiastical fasts, feasts, the Divine Office, the unity of the Church, truth and lying, alms, business and usury (1680-97), a series of methods of studying and teaching the humanities, philosophy, grammar, history (1681-92); the "Glossarium universale hebraicum" (in fol., Paris, 1697); "Traité dogmatique et historique des édits et d'autres moyens. . . dont on s'est servi . . . pour établir et maintenir l'unité de l'église" (3 vols., in 4°, Paris, 1705). The last-named two posthumous works were published by P. Bordes, who wrote a life of Thomassin at the beginning of the "Glossarium". Thomassin was one of the most learned men of his time, "Vir stupendae plane eruditionis", as Hurter says, in his "Nomenclator", II (Innsbruck, 1893), 410.
INGOLD, Essay de bibliographie oratorienne (Paris, 1880), 170-76; Memoires de Batterel, III, 477-515.
A. Ingold.
# Catholic Encyclopedia (1913)/Raffaele Garrucci

From volume 6 of the work.
A historian of Christian art, b. at Naples, 22 January, 1812; d. at Rome, 5 May, 1885. He belonged to a wealthy family, entered the Society of Jesus at the age of fifteen and was professed on 19 March, 1853. He devoted himself to the study of the Christian Fathers, also to profane and Christian antiquities; both he and the celebrated De Rossi became the principal disciples of Father Marchi. On his many journeys through Italy, France, Germany, and Spain, he collected much valuable material for his archaelogical publications. In 1854 he wrote for Father Cahier's "Mélanges d'Archéologie" a study on Phrygian syncretism. Soon after he edited the notes of Jean L' Heureux on the Roman catacombs (in manuscript since 1605); later an essay on the gilded glasses of the catacombs (1858), and another on the Jewish cemetery at the Villa Randanini. In 1872 he began the publication of a monumental history of early Christian antiquities, entitled "Storia dell' arte cristiana". It was destined to include all works of sculpture, painting, and the minor and industrial arts, during the first eight centuries of the Christian Era. It is, in fact, a general history of early Christian art, and contains five hundred finely engraved plates and explanatory text. Five of the six volumes contain respectively, the catacomb-frescoes—and paintings from other quarters—gilded glasses, mosaics, sarcophagi, and non-sepulchral sculptures. The first volume is devoted to the theoretical part of the work, i.e. to a history of Christian art properly so called.
In this vast collection Garrucci re-edited to some extent materials taken from earlier works. For hitherto unedited materials he used photographs or reproductions of some other kind. His engravings are not always very accurate, and in point of finish are inferior to those obtained by more modern processes. His reproductions of catacomb-frescoes, in particular, have lost much of their value since the publication of the accurate work of Mgr. Wilpert (Pitture delle catacombe romane, Rome, 1903). on the whole, however, it must be said that the "Storia dell' arte cristiana" is yet far from being superseded by any similar work. Father Garrucci had more erudition than critical judgment; in this respect his fellow-student De Rossi was far superior to him. Hence the text of Garrucci's publications is now of doubtful authority. The list of his publications covers 118 numbers on Sommervogel, "Bibliothèque de la compagnie de Jésus" (Brussels 1902), III. Among them are the aforementioned "Storia dell' arte cristiana nei primi otto secoli delta chiesa" (6 vols. Prato 1872—81); "Dissertazioni archeologiche di vario argomento" (2 vols., Rome 1864-65); "Le monete dell' Italia antica, Raccolta generale" (Rome, 1885).
R. Maere.
# Catholic Encyclopedia (1913)/Raccolta

From volume 12 of the work.
(Ital., "a collection")
A book containing prayers and pious exercises to which the popes have attached indulgences. The full title of the last official edition is: "Raccolta di orazioni e pie opere, per le quali sono state concesse dai Sommi Pontefici le SS. Indulgenze" (Rome, 1898). The Raccolta was first published at Rome in 1807 by Telesforo Galli, one of the consultors of the Congregation of Indulgences. In the sixth edition there is printed a Decree, dated 30 Nov., 1825, which recognizes the indulgences as authentic, and in the eleventh — the last published by Canon Galli — there is a Decree, dated 13 Nov., 1843, which approves the Raccolta as "praelaudatum opus omnibus Christifidelibus vivis atque defunctis maxime perutile". The new editions were published by Aloysius Prinzivalli, substitute secretary of the congregation, and were specially approved by a Decree of 15 Dec., 1854. The editions of 1877, 1886, and 1898 are the official publications of the Sacred Congregation of Indulgences and Holy Relics (see Roman Curia). The Raccolta contains, arranged in convenient order, the prayers, novenas, pious practices, etc. to which general indulgences have been attached, as well as the decrees and rescripts granting the indulgences, and the conditions requisite for gaining them. All the indulgences contained the Raccolta are applicable to the souls in purgatory. It is forbidden to publish a translation of the entire Raccolta without the approval of the Roman congregation (Decret. auth., nn. 351, 415). There is an approved edition of the Raccolta in English, especially adapted for the use of the faithful.
F.X. DELANY
# Catholic Encyclopedia (1913)/Rabbulas

From volume 12 of the work.
Bishop of Edessa and, in the later years of his life, one of the foremost opponents of Nestorianism. He was the son of a heathen priest and a Christian mother. He was converted by Eusebius, Bishop of Chalcis (his native town), and Acacius, Bishop of Aleppo. After his conversion he became a monk. For a time he was a devoted admirer of Theodore of Mopsuestia, but there was some quarrel, the details which are not known, and Theodore publicly rebuked him at a synod. In 412 he was appointed Bishop of Edessa and died in 435. According to the anonymous panegyrist who wrote his Life, he from the first took a decided stand against Nestorius and denounced the heresiarch to his face. At the Council of Ephesus, however, he was on the side of John of Antioch, and his name is found among the subscriptions to two letters (Labbe, I, p. 1532 and p. 1557) in which St. Cyril's doctrine is denounced as heretical. But a few months later he realized that St. Cyril was in the right, and became his most uncompromising ally against Nestorianism. His task was not an easy one, for his diocese, owing chiefly to the prestige of Theodore of Mopsuestia, was a stronghold of Nestorianism. The zeal with which Rabbulas endeavoured to suppress Theodore's writings was unfairly attributed by Ibas, in his letters to Maris, to personal rancour against the memory of the deceased (Ibas' letter was read at the Council of Calcedon and may be found in Labbe, Hardouin, Mansi, or Hefele). Most of the surviving works of Rabbulas were published by Overbeck, "S. Ephraemi Syri, Rabulae Episc. Edesseni, Balæei aliorumque opera selecta" (Oxford, 1865). Rabbulas' Syriac translation of St. Cyril's "De Fide Recta" was first published by Philip Pusey (Oxford, 1877). Most of the writings of Rabbulas were translated into German by Bickell in Thalhofer's "Bibliothek der Kirchenväter". According to Burkitt, "St. Ephraim's quotations from the Gospel" (Cambridge Texts and Studies, VII, 2) and "Evangelion Da Mephareshe" (Cambridge, 1901), Rabbulas was the author of the Peshitto. The chief authority for his Life is an anonymous panegyric composed soon after his death by a cleric of Edessa. This was published by Overbeck and translated by Bickell.
F.J. BACCHUS
# Catholic Encyclopedia (1913)/Rafael Ferrer

From volume 6 of the work.
A Spanish missionary and explorer; b. at Valencia, in 1570; d. at San José, Peru, in 1611. His father had destined him for a military career, but he entered the Society of Jesus, and in 1593 was sent to Quito, Ecuador. In 1601 he penetrated the territory of the Cofanis, a hostle tribe who had been a source of great trouble to the Spanish Government. Within three years the Indians of several villages were so civilized by the influence of religion that the surrounding country was open to colonists.
In 1605, at the command of the viceroy of Quito, Ferrer went among the. uncivilized tribes of the River Napo. He was well received by the Indians, and on this journey which lasted two and a half years, he travelled 3600 miles into the interior, bringing back with him a chart of the basin of the Napo, a map of the country he had explored, and an herbarium which he presented to the viceroy. He was appointed governor and chief magistrate of the Cofanis, and received the title of "Chief of the Missions of the Cofanis". After a period of rest at the mission he next journeyed northward from Quito through unexplored forests, and discovered a large lake and the River Pilcomago. In 1610 he returned to his labours among the Indians, bending his energies to the civilization ot the few tribes of the Cofanis who were not yet within the range of his influence. He met his death at the hands of the chief of one of these tribes, whom he had compelled to abandon polygamy. The murderer was slain in turn by his tribesmen, who were enraged on learning of his deed. An extract from Father Ferrer's account of his explorations was published by Fr. Detré in the "Lettres Edifiantes", and the same extract was also published by Father Bernard de Bologne in the "Bibliotheca Societatis Jesu", but the original manuscript was lost and has never been published in its entirety. Besides compiling his "Arte de la Lengua Cofana", Father Ferrer translated the catechism and selections from the Gospels for every Sunday in the year into the language of the Cofanis.
Blanche M. Kelly.